Kensington Lodge on Grove Park, Rathmines, with its highly decorative façade, seen from the street (Photograph: Patrick Comerford, 2025)
Patrick Comerford
Kensington Lodge on Grove Park in Rathmines is a beautiful example of Queen Anne style architecture in the late Victorian period, and one of the fine examples of the use of terracotta in architecture in Dublin at the turn of the 19th and 20th centuries.
Unlike many of the other terracotta buildings from that period, such as the former Harding Home on Lord Edward Street and D’Olier Chambers on D’Olier Street, Kensington Lodge was built as a private family home.
It stands at 107 Grove Park, almost at the corner of Lower Rathmines Road and facing the south side of the former YMCA building, built 30 years later, close to Portobello Bridge on the Grand Canal.
Kensington Lodge was built in 1882 and designed by the architect William Isaac Chambers (1847-1924) as his own home. It is particularly remarkable for its early use of terracotta mouldings in Dublin, and for many of the idiosyncratic details and embellishments that were designed by Chambers for his own entertainment.
Chambers built his house on the Grove Park estate at a time when it was being developed into building sites, and his design showcases a period of architectural innovation and experimentation in Dublin. He had a penchant for architectural flamboyance, and is best known for his mosque in Woking, built in what was described as a ‘Persian-Saracenic Revival’ style.
Kensington Lodge is remarkable for its early use of terracotta mouldings in Dublin (Photograph: Patrick Comerford, 2025)
William Chambers was born in Swaffham Prior, Cambridgeshire, in 1847. He trained as an architect in Darlington and Sunderland, and at early stage in his career he worked with John Ross of Darlington.
He had moved to Dublin by the end of 1879 and in 1882 he initiated and offered prizes in the competitions held by the Irish Builder for a design for a gate lodge and for a design for a shop front. During this period he was engaged in various projects in Dundalk, where he had an office in the Market House.
He designed houses and shops in Dundalk and Blackrock, Co Louth, and his other works include a glebe house and a groom’s cottage at Monasterevan, Co Kildare, where he used brick supplied by Messrs Thompson of Kingscourt, Co Cavan.
He had offices at 44 Westland Row (1880) and 4-5 Westmoreland Street (1881-1884) in Dublin. He lived at 2 Brighton Vale, Monkstown (1880), Auburn Villa, Rathgar (1880) and 3 Leinster Road, Rathmines (1881-1882), before designing and building Kensington Lodge on Grove Park, where he lived from 1883 to 1885.
The details include two baroque female herms, each wearing a diadem and a rosette, panels with heraldic details and a a wheel window (Photograph: Patrick Comerford, 2025)
Chambers designed Kensington Lodge as his own home, so it is something of an ambitious showcase for his work. As he designed Kensington Lodge for himself, it offers reliable insights into his personal tastes.
Susan Keating, who has studied architectural terracotta in Ireland, notes how his terracotta details dominate the house and that he impressed the trade with the crispness and colour of his material and his designs.
Chambers was influenced by the then-fashionable Queen Anne style and his house was built over three storeys with highly decorative interior and exterior flourishes from the heavy swag over the front door and the baroque female herms on either side of the main upstairs window to the elaborate stucco work in the gracious living room.
The terracotta for the house was modelled to Chambers’ own designs, and manufactured by Wilcock and Co (Burmantofts) in Leeds.
A heavy, fruit-laden swag above the front door of Kensington Lodge (Photograph: Patrick Comerford, 2025)
The remarkable details include two baroque female herms, each wearing a diadem and with a rosette set in the middle of her bust that has the illusion of being quite ample as her torso disappears into a bracket below. Two panels seem to be set with heraldic detail in the centre and a foliate pattern in the background.
A heavy, fruit-laden swag above the front door is accompanied by recessed, vertical foliate panels that flank the ground floor windows. Running above the string-course is a horizontal panel of dogtooth pattern, set into the wall surface. These features are flanked by a minor reiteration of the foliate panels.
Other original features include several elaborate coloured glass windows. Crowning the whole, the shaped gable is pierced by a wheel window at attic level, contributing to the lively character of the house.
Susan Keating notices how some changes can be noticed by comparing the building with the architect’s published elevation of 1882. In the drawing, the gable features an idiosyncratic swan’s neck pediment, flanked by heavy scrolls enriched with garlands. This ornate feature was, however, simplified in execution.
The carved stone elements on the wall outside, including angels with a heraldic plaque, however, have not survived so well.
The carved stone elements on the wall outside have not survived so well (Photograph: Patrick Comerford, 2025)
Chambers continued to live in Ireland for only a few short years after it was built, and he seems to have left Ireland around 1885. He has the distinction of designing the first mosque in Britain.
The Shah Jahan Mosque on Oriental Road, Woking, was built in 1889, and is now one of Woking’s great architectural treasures. Chambers designed the mosque in what has been described as a ‘Persian-Saracenic Revival’ style, with a dome, minarets, and a courtyard. It is described by the Pevsner Architectural Guides as ‘extraordinarily dignified.’
A prominent early member of the mosque in Woking was the Irish peer Rowland George Allanson Allanson-Winn (1855-1935), 5th Baron Headley, who was an early convert to Islam.
Chambers was living in Albany Courtyard, Piccadilly, London, by 1891. In the decade that followed, he married and was widowed, and in 1900 he had offices in in Savoy House, London.
Kensington Lodge is a private family home once again (Photograph: Finnegan Menton)
Kensington Lodge has changed hands many times in recent decades, and at one stage the house was divided into flats. It is now a private residence. At hall level there are two rooms, one grand living room to the front, with high ceilings, a period fireplace and elaborate cornice work, and a smaller room at the back. Upstairs there are three bedrooms, two doubles and a single, and a family shower room.
The attic has a wood panelled ceiling and is reached by a spiral staircase. In the basement, three rooms were put together to create a large eat-in kitchen. Off this is a family room, with custom-made doors to the garden at the side of the house.
The house is decorated in a restrained period style, including William Morris wallpaper and dark paintwork.
Across the street, Kensington Lodge has given its name to the former chapel of the YMCA building, which has been renamed Kensington Hall, and became the home of the Leeson Park School of Music.
Much of the original crispness of Kensington Lodge has been lost through atmospheric erosion, over time. But it remains a remarkable building and its exterior and its charm mean it remains a striking architectural feature in Rathmines.
The Shah Jahan Mosque in Woking, designed by William Chambers, is the first purpose-built mosque on these islands (Photograph: Patrick Comerford)
Additional reading:
Susan Keating, ‘Dublin’s terracotta buildings in the later nineteenth century’, Irish architectural and decorative studies Vol 4, 2001, pp 142-169.
Showing posts with label Mosques. Show all posts
Showing posts with label Mosques. Show all posts
16 August 2025
26 July 2025
Daily prayer in Ordinary Time 2025:
78, Saturday 26 July 2025
‘The kingdom of heaven may be compared to someone who sowed good seed in his field’ (Matthew 13: 24) … fields at Frating Hall Farm, near Colchester, Essex, at the end of the day (Photograph: Patrick Comerford, 2025)
Patrick Comerford
We are continuing in Ordinary Time in the Church and tomorrow is the Sixth Sunday after Trinity (Trinity VI, 27 July 2025). Today, the Church Calendar remembers Anne and Joachim, Parents of the Blessed Virgin Mary (26 July).
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Gather the wheat into my barn’ (Matthew 13: 30) … a barn near Comberford Hall, between Lichfield and Tamworth in rural Staffordshire (Photograph: Patrick Comerford, 2025)
Matthew 13: 24-30 (NRSVA):
24 He [Jesus] put before them another parable: ‘The kingdom of heaven may be compared to someone who sowed good seed in his field; 25 but while everybody was asleep, an enemy came and sowed weeds among the wheat, and then went away. 26 So when the plants came up and bore grain, then the weeds appeared as well. 27 And the slaves of the householder came and said to him, “Master, did you not sow good seed in your field? Where, then, did these weeds come from?” 28 He answered, “An enemy has done this.” The slaves said to him, “Then do you want us to go and gather them?” 29 But he replied, “No; for in gathering the weeds you would uproot the wheat along with them. 30 Let both of them grow together until the harvest; and at harvest time I will tell the reapers, Collect the weeds first and bind them in bundles to be burned, but gather the wheat into my barn”.’
‘Gather the wheat into my barn’ (Matthew 13: 30) … an old barn at Comberford Manor Farm, between Lichfield and Tamworth in rural Staffordshire (Photograph: Patrick Comerford, 2025)
This morning’s reflection:
Like many of my neighbours, I have been excited by the performance of the Lionesses, the English team in the UEFA European Women’s Championship. The last two matches have been nail-biting to the very last minute, the very last kick, and I am looking forward to tomorrow’s final between England and Spain.
England’s 2025 squad has four players with Black ancestry that equates to 17%. Compared to the 64% in the recent England men’s squad, the diversity in the Lionesses appears to be low. But there may be greater diversity when we take into account the family names of many of the players: Chloe Kelly, for example, has Irish parents.
Michelle Agyemang, the star player in the semi-final, grew up in South Ockendon in Essex, and her parents of Ghanaian descent. So much vile racism and misogyny has directed at Jess Carter is unacceptable that many MPs have signed a cross-party letter calling on social media companies to step up and take responsibility.
In the Church, we have become very vocal in condemning racism and in promoting ethnic and culutural diversity, I hope. But, when it comes to other areas of life where we need to promote tolerance, diversity and peace, how good are we at valuing and respecting difference? Are there othere areas of life wehere we concentrate too much on our divisions, seeking perfection within the church at the expense of respect, tolerance, diversity, understanding and love?
These are questions I am challenged to ask as I read this morning’s Gospel passage.
In the Gospel reading at the Eucharist today (Matthew 13: 24-30), Christ speaks by the lake first to the crowd, telling them the parable of the wheat and the weeds (verse 24-30). The word that we have traditionally translated as tares or weeds (verses 25, 26, 27, 29, 30, 36, 38, 40) is the Greek word ζιζάνια (zizania), a type of wild rice grass, although Saint Matthew is probably referring to a type of darnel or noxious weed. It looks like wheat until the plants mature and the ears open, and the seeds are a strong soporific poison.
In the verses that follow, Christ then withdraws into a house, and has a private conversation with the Disciples (verses 36-43), in which he explains he is the sower (verse 37), the good seed is not the Word, but the Children of the Kingdom (verse 38), the weeds are the ‘Children of the Evil One’ (verse 38), and the field is the world (verse 38).
The harvest is not gathered by the disciples or the children of the kingdom, but by angels sent by the Son of Man (verses 39, 41).
It is an apocalyptic image, describing poetically and dramatically a future cataclysm, and not an image to describe what should be happening today.
It is imagery that draws on the apocalyptic images in the Book of Daniel, where the three young men who are faithful to God are tried in the fires of the furnace, yet come out alive, stronger and firmer in their faith (see Daniel 3: 1-10).
The slaves or δοῦλοι (douloi), the people who want to separate the darnel from the wheat (verse 27-28), are the disciples: Saint Paul introduces himself in his letters with phrases like Παῦλος δοῦλος Χριστοῦ Ἰησοῦ (Paul, a doulos or slave, or servant of Jesus Christ), (see Romans 1: 1, Philippians 1: 1, Titus 1: 1), and the same word is used by James (see James 1: 1), Peter (see II Peter 1: 1) and Jude (see Jude 1), to introduce themselves in their letters.
In the Book of Revelation, this word is used to describe the Disciples and the Church (see Revelation 1: 1; 22: 3). In other words, the Apostolic writers see themselves as slaves in the field, working at Christ’s command in the world.
This is one of eight parables about the last judgment found only in Saint Matthew’s Gospel, and six of the seven New Testament uses of the phrase ‘weeping and gnashing of teeth’ (ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων) occur in this Gospel (Matthew 8: 12; 13: 42; 13: 50; 22: 13; 24: 51; and 25: 30; see also Luke 13: 28).
When it comes to explaining the parable to the disciples in the second part of our verses that follow this reading (verses 36-43), the references to the slaves in the first part (verses 27-28) are no longer there. It is not that the slaves have disappeared – Christ is speaking directly to those who would want to uproot the tares but who would find themselves uprooting the wheat too.
The weeding of the field is God’s job, not ours. The reapers, not the slaves, will gather in both the weeds and the wheat, the weeds first and then the wheat (verse 30).
As I travelled through the Staffordshire countryside yesterday, around Tamworth and Lichfield, I could see how farmers are already baling the hay and taking in the harvest in many places. In the coming weeks, many farmers will be seen burning off the stubble on their fields to prepare the soil for autumn sowing and the planting of new crops. In this sense, the farmer understands burning as purification and preparation – it is not as harsh as city dwellers think.
It is not for us to decide who is in and who is out in Christ’s field, in the kingdom of God. That is Christ’s task alone.
Christ gently cautions the Disciples against rash decisions about who is in and who is out. Gently, he lets them see that the tares are not damaging the growth of the wheat, they just grow alongside it and amidst it.
But so often we decide to assume God’s role. We do it constantly in society, and we do it constantly in the Church, deciding who should be in and who should be out.
The harvest comes at the end of time, not now, and I should not hasten it even if the reapers seem to tarry.
The weeds we identify and want to uproot may turn out to be wheat; what we presume to be wheat because it looks like us may turn out to be weeds.
We assume the role of the reapers every time we decide we would be better off without someone in our society or in the Church because we disagree with them about issues like sexuality, women bishops and priests, and other issues that we mistake for core values.
The core values, as Christ himself explains, again and again, are loving God and loving others.
It is not without good reason that the Patristic writers warn that schism is worse than heresy (see Saint John Chrysostom, Patrologia Græca, vol. lxii, col. 87, On Ephesians, Homily 11, §5). We do not need to demythologise this reading. Christ leaves that to the future. This morning we are called to grow and not to worry about the tares. That growth must always emphasise love first.
When some members of the Church have sought to ‘out’ or ‘throw out’ people because of their sexuality, they have caused immense personal tragedy for individuals and their families and friends – weeping and gnashing of teeth indeed.
How painful it is that in the wars waged in the name of democracy and freedom we have eventually violated the basic concepts of human rights and dignity. In recent decades, across the word, we have seen murdered innocent children murdered while playing on a beach, innocent women and children murdered in their homes, in hospitals, in schools and at weddings. There have been disturbing rises in antisemitism and Islamophobia across the western world in these recent years.
When I want a Church or a society that looks like me, I eventually end up living on a desert island or as a member of a sect of one – and there I might just find out too how unhappy I am with myself!
But if I allow myself to grow in faith and trust and love with others, I may, I just may, to my surprise, find that they too are wheat rather than weeds, and they may discover the same about me.
An empty barn on my grandmother’s former farm near Cappoquin, Co Waterford (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 26 July 2025):
The theme this week (20 to 26 July) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘Diversity in Sarawak’ (pp 20-21). I introduced this theme last Sunday with reflections from Sarawak and the Diocese of Kuching.
The USPG prayer diary today (Saturday 26 July 2025) invites us to pray:
We pray that ecumenical relations and inter-faith dialogue in Kuching and throughout Sarawak and Malaysia may be enriched by the role of the Diocese of Kuching and may continue to bring new insights and fresh hope.
The Collect:
Lord God of Israel,
who bestowed such grace on Anne and Joachim
that their daughter Mary grew up obedient to your word
and made ready to be the mother of your Son:
help us to commit ourselves in all things to your keeping
and grant us the salvation you promised to your people;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Post Communion Prayer:
Father,
from whom every family in heaven and on earth takes its name,
your servants Anne and Joachim revealed your goodness
in a life of tranquillity and service:
grant that we who have gathered in faith around this table
may like them know the love of Christ that surpasses knowledge
and be filled with all your fullness;
through Jesus Christ our Lord.
Collect on the Eve of Trinity VI:
Merciful God,
you have prepared for those who love you
such good things as pass our understanding:
pour into our hearts such love toward you
that we, loving you in all things and above all things,
may obtain your promises,
which exceed all that we can desire;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s reflection
Continued tomorrow
‘We pray that … inter-faith dialogue in Kuching and throughout Sarawak and Malaysia may be enriched by the role of the Diocese of Kuching’ (USPG Prayer Diary) … the ‘Floating Mosque’ in Kuching (Photograph: Patrick Comerford, 2024)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are continuing in Ordinary Time in the Church and tomorrow is the Sixth Sunday after Trinity (Trinity VI, 27 July 2025). Today, the Church Calendar remembers Anne and Joachim, Parents of the Blessed Virgin Mary (26 July).
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Gather the wheat into my barn’ (Matthew 13: 30) … a barn near Comberford Hall, between Lichfield and Tamworth in rural Staffordshire (Photograph: Patrick Comerford, 2025)
Matthew 13: 24-30 (NRSVA):
24 He [Jesus] put before them another parable: ‘The kingdom of heaven may be compared to someone who sowed good seed in his field; 25 but while everybody was asleep, an enemy came and sowed weeds among the wheat, and then went away. 26 So when the plants came up and bore grain, then the weeds appeared as well. 27 And the slaves of the householder came and said to him, “Master, did you not sow good seed in your field? Where, then, did these weeds come from?” 28 He answered, “An enemy has done this.” The slaves said to him, “Then do you want us to go and gather them?” 29 But he replied, “No; for in gathering the weeds you would uproot the wheat along with them. 30 Let both of them grow together until the harvest; and at harvest time I will tell the reapers, Collect the weeds first and bind them in bundles to be burned, but gather the wheat into my barn”.’
‘Gather the wheat into my barn’ (Matthew 13: 30) … an old barn at Comberford Manor Farm, between Lichfield and Tamworth in rural Staffordshire (Photograph: Patrick Comerford, 2025)
This morning’s reflection:
Like many of my neighbours, I have been excited by the performance of the Lionesses, the English team in the UEFA European Women’s Championship. The last two matches have been nail-biting to the very last minute, the very last kick, and I am looking forward to tomorrow’s final between England and Spain.
England’s 2025 squad has four players with Black ancestry that equates to 17%. Compared to the 64% in the recent England men’s squad, the diversity in the Lionesses appears to be low. But there may be greater diversity when we take into account the family names of many of the players: Chloe Kelly, for example, has Irish parents.
Michelle Agyemang, the star player in the semi-final, grew up in South Ockendon in Essex, and her parents of Ghanaian descent. So much vile racism and misogyny has directed at Jess Carter is unacceptable that many MPs have signed a cross-party letter calling on social media companies to step up and take responsibility.
In the Church, we have become very vocal in condemning racism and in promoting ethnic and culutural diversity, I hope. But, when it comes to other areas of life where we need to promote tolerance, diversity and peace, how good are we at valuing and respecting difference? Are there othere areas of life wehere we concentrate too much on our divisions, seeking perfection within the church at the expense of respect, tolerance, diversity, understanding and love?
These are questions I am challenged to ask as I read this morning’s Gospel passage.
In the Gospel reading at the Eucharist today (Matthew 13: 24-30), Christ speaks by the lake first to the crowd, telling them the parable of the wheat and the weeds (verse 24-30). The word that we have traditionally translated as tares or weeds (verses 25, 26, 27, 29, 30, 36, 38, 40) is the Greek word ζιζάνια (zizania), a type of wild rice grass, although Saint Matthew is probably referring to a type of darnel or noxious weed. It looks like wheat until the plants mature and the ears open, and the seeds are a strong soporific poison.
In the verses that follow, Christ then withdraws into a house, and has a private conversation with the Disciples (verses 36-43), in which he explains he is the sower (verse 37), the good seed is not the Word, but the Children of the Kingdom (verse 38), the weeds are the ‘Children of the Evil One’ (verse 38), and the field is the world (verse 38).
The harvest is not gathered by the disciples or the children of the kingdom, but by angels sent by the Son of Man (verses 39, 41).
It is an apocalyptic image, describing poetically and dramatically a future cataclysm, and not an image to describe what should be happening today.
It is imagery that draws on the apocalyptic images in the Book of Daniel, where the three young men who are faithful to God are tried in the fires of the furnace, yet come out alive, stronger and firmer in their faith (see Daniel 3: 1-10).
The slaves or δοῦλοι (douloi), the people who want to separate the darnel from the wheat (verse 27-28), are the disciples: Saint Paul introduces himself in his letters with phrases like Παῦλος δοῦλος Χριστοῦ Ἰησοῦ (Paul, a doulos or slave, or servant of Jesus Christ), (see Romans 1: 1, Philippians 1: 1, Titus 1: 1), and the same word is used by James (see James 1: 1), Peter (see II Peter 1: 1) and Jude (see Jude 1), to introduce themselves in their letters.
In the Book of Revelation, this word is used to describe the Disciples and the Church (see Revelation 1: 1; 22: 3). In other words, the Apostolic writers see themselves as slaves in the field, working at Christ’s command in the world.
This is one of eight parables about the last judgment found only in Saint Matthew’s Gospel, and six of the seven New Testament uses of the phrase ‘weeping and gnashing of teeth’ (ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων) occur in this Gospel (Matthew 8: 12; 13: 42; 13: 50; 22: 13; 24: 51; and 25: 30; see also Luke 13: 28).
When it comes to explaining the parable to the disciples in the second part of our verses that follow this reading (verses 36-43), the references to the slaves in the first part (verses 27-28) are no longer there. It is not that the slaves have disappeared – Christ is speaking directly to those who would want to uproot the tares but who would find themselves uprooting the wheat too.
The weeding of the field is God’s job, not ours. The reapers, not the slaves, will gather in both the weeds and the wheat, the weeds first and then the wheat (verse 30).
As I travelled through the Staffordshire countryside yesterday, around Tamworth and Lichfield, I could see how farmers are already baling the hay and taking in the harvest in many places. In the coming weeks, many farmers will be seen burning off the stubble on their fields to prepare the soil for autumn sowing and the planting of new crops. In this sense, the farmer understands burning as purification and preparation – it is not as harsh as city dwellers think.
It is not for us to decide who is in and who is out in Christ’s field, in the kingdom of God. That is Christ’s task alone.
Christ gently cautions the Disciples against rash decisions about who is in and who is out. Gently, he lets them see that the tares are not damaging the growth of the wheat, they just grow alongside it and amidst it.
But so often we decide to assume God’s role. We do it constantly in society, and we do it constantly in the Church, deciding who should be in and who should be out.
The harvest comes at the end of time, not now, and I should not hasten it even if the reapers seem to tarry.
The weeds we identify and want to uproot may turn out to be wheat; what we presume to be wheat because it looks like us may turn out to be weeds.
We assume the role of the reapers every time we decide we would be better off without someone in our society or in the Church because we disagree with them about issues like sexuality, women bishops and priests, and other issues that we mistake for core values.
The core values, as Christ himself explains, again and again, are loving God and loving others.
It is not without good reason that the Patristic writers warn that schism is worse than heresy (see Saint John Chrysostom, Patrologia Græca, vol. lxii, col. 87, On Ephesians, Homily 11, §5). We do not need to demythologise this reading. Christ leaves that to the future. This morning we are called to grow and not to worry about the tares. That growth must always emphasise love first.
When some members of the Church have sought to ‘out’ or ‘throw out’ people because of their sexuality, they have caused immense personal tragedy for individuals and their families and friends – weeping and gnashing of teeth indeed.
How painful it is that in the wars waged in the name of democracy and freedom we have eventually violated the basic concepts of human rights and dignity. In recent decades, across the word, we have seen murdered innocent children murdered while playing on a beach, innocent women and children murdered in their homes, in hospitals, in schools and at weddings. There have been disturbing rises in antisemitism and Islamophobia across the western world in these recent years.
When I want a Church or a society that looks like me, I eventually end up living on a desert island or as a member of a sect of one – and there I might just find out too how unhappy I am with myself!
But if I allow myself to grow in faith and trust and love with others, I may, I just may, to my surprise, find that they too are wheat rather than weeds, and they may discover the same about me.
An empty barn on my grandmother’s former farm near Cappoquin, Co Waterford (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 26 July 2025):
The theme this week (20 to 26 July) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘Diversity in Sarawak’ (pp 20-21). I introduced this theme last Sunday with reflections from Sarawak and the Diocese of Kuching.
The USPG prayer diary today (Saturday 26 July 2025) invites us to pray:
We pray that ecumenical relations and inter-faith dialogue in Kuching and throughout Sarawak and Malaysia may be enriched by the role of the Diocese of Kuching and may continue to bring new insights and fresh hope.
The Collect:
Lord God of Israel,
who bestowed such grace on Anne and Joachim
that their daughter Mary grew up obedient to your word
and made ready to be the mother of your Son:
help us to commit ourselves in all things to your keeping
and grant us the salvation you promised to your people;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Post Communion Prayer:
Father,
from whom every family in heaven and on earth takes its name,
your servants Anne and Joachim revealed your goodness
in a life of tranquillity and service:
grant that we who have gathered in faith around this table
may like them know the love of Christ that surpasses knowledge
and be filled with all your fullness;
through Jesus Christ our Lord.
Collect on the Eve of Trinity VI:
Merciful God,
you have prepared for those who love you
such good things as pass our understanding:
pour into our hearts such love toward you
that we, loving you in all things and above all things,
may obtain your promises,
which exceed all that we can desire;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s reflection
Continued tomorrow
‘We pray that … inter-faith dialogue in Kuching and throughout Sarawak and Malaysia may be enriched by the role of the Diocese of Kuching’ (USPG Prayer Diary) … the ‘Floating Mosque’ in Kuching (Photograph: Patrick Comerford, 2024)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
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04 July 2025
The Jewish community
in Luton, its synagogues
and former synagogues,
including a former cinema
Luton United Synagogue on Dunstable Road, Luton … the first service there was held on 5 September 2009, and the synagogue dedicated on 27 June 2010 (Photograph: Patrick Comerford, 2025)
Patrick Comerford
I have been through Luton and Luton Airport a number of times – including one memorable occasion when I missed a flight to Dublin because I had left my passport back in Stony Stratford. But I had never stopped to look at Luton or to walk around the town, until this week.
It was a short visit, with only a few hours between buses, and I never got to see some of the important sites in Luton, such as Saint Mary’s Church, built in the 12th century and one of the largest churches in Bedfordshire, Luton Hoo, or the Kenilworth Road grounds of Luton Town, the Hatters.
Luton is known for the former Vauxhall factory and for its cultural, ethnic and religious diversity, with large Irish, South Asia and Black African communities, and a large presence of Muslims, Hindus and Sikhs. Out of a total population of 225,262 in 2021, the Jewish community in Luton is relatively tiny, with only 246 or 0.1 per cent of the population.
Jewish services were held in a room above a factory on 51 John Street (right, now demolished) from 1924 to 1929 (Photograph: Patrick Comerford, 2025)
Over the years, the Jewish community in Luton has seen significant transformation, with many rises and falls in the number of Jews living in the town. The first Jewish family to settle in Luton moved there around 1880, and there were about five families living in the town by 1912.
The first organised Jewish community meeting in Luton took place in Duke Street on 23 September 1923, when it was resolved to form what became known as the Luton Hebrew Congregation. Nine local residents were present at that meeting. A week later, a general meeting of the newly formed Luton Hebrew Congregation was held on 30 September 1923, when the first president was elected.
It was agreed to apply to the United Synagogue for affiliation for burial rights. A later affiliation with the Federation of Synagogues was subsequently reversed, and the Luton Synagogue, although independent in its administration, was affiliated to the United Synagogue for burial purposes.
The first services, including High Holyday Services and religion classes, were held from 1924 to 1929 at 51 John Street above a factory that has since been demolished, and these were served by various visiting teachers.
The house at 5 Moor Path was the first-ever synagogue in Luton, from 1929 to 1953 (Photograph: Patrick Comerford, 2025)
The Revd Harry David Ritvo was appointed as a minister in 1929. A house at 5 Moor Path was bought that year and was rebuilt as a synagogue that could hold about 90 people. It became the first-ever synagogue in Luton.
At the outbreak of World War II in 1939, there were about 25 Jewish families in Luton. But this number increased rapidly to over 2,000 people when families were evacuated from London during the Blitz.
With this growth in numbers, High Holiday services were held in at least three different places, and a house in Cheapside was bought to provide shelter for refugees from London.
The former Empire Cinema at 116 Bury Park Road was bought in 1949 and was Luton’s synagogue from 1953 until it was sold in 2001 (Photograph: Patrick Comerford, 2025)
These war-time changes became a turning point in the history of the Luton Jewish community and a new synagogue and communal centre were needed. The Empire Cinema on Bury Park Road, which had opened as an independent cinema on 29 November 1921, was bought by the Jewish community in 1949.
Work on converting the cinema began in 1952, and it was consecrated as a synagogue by the Chief Rabbi the Very Revd Dr Israel Brodie, on Lag Ba’Omer 5713, 7 May 1953. At the time, the congregation had about 200 members and there were regular services as well as religious classes and social functions, and a youth club, young marrieds’ group, ladies’ guild, a parent teacher association and a friendship club for older members.
The Belfast-born Jewish historian Steven Jaffe has researched notable Jewish connections with Luton, including Marty Feldman (1934-1982), actor, comedian and comedy writer, who spent his childhood in Luton after being evacuated from London during the war.
The journalist and biographer Michael Freedland (1934-2018), who presented the long-running radio programme, ‘You Don’t have to be Jewish’, grew up in Luton. Others include David Pleat has been a player and later manager of Luton Town Football Club.
The late Chief Rabbi, Lord (Jonathan) Sacks (1948-2020), was appointed head of the Luton Hebrew Congregation’s Hebrew and Religious Classes in June 1977, his first congregational post, and he conducted his first Shabbat services there as an occasional visiting rabbi.
Rabbi Yossi Schwei was inducted as minister of the Luton Hebrew Congregation on 10 May 1992, by Dr Jonathan Sacks, by then the Chief Rabbi, at a service led by the Revd Maurice Schwartz.
Mid-day prayers this week in the former synagogue on Bury Park Road, Luton, bought in 2001 by the Islamic Cultural Centre (Photograph: Patrick Comerford, 2025)
But from the late 1980s it was apparent that new premises were needed. The membership was falling in numbers and rising in age, and few members lived near Bury Park.
A protracted search began for a new building or site and to sell the former cinema. Eventually, the synagogue in Bury Park Road was sold at the end of 2001, when it was bought by the Islamic Cultural Centre.
In the eight years that followed, the Jewish community had a series of temporary homes in Luton, from Luton Town Hall to various community centres and a variety of houses. Eventually, a disused medical surgery on Dunstable Road was bought in 2009 and work began on converting it into a synagogue.
Jewish services were held in Luton Town Hall occasionally from 2001 to 2009 (Photograph: Patrick Comerford, 2025)
The first service in the new synagogue was held on 5 September 2009 and it was consecrated 15 years ago, on 27 June 2010, by Lord Sacks. The Luton Hebrew Congregation became a constituent member of the United Synagogues on 12 July 2010, and the community changed its name to Luton United Synagogue.
The synagogue was extensively refurbished in 2017. The building serves as a synagogue and as a community centre, and there are regular services and social and cultural events.
Today the congregation has about 130 members and is part of the 5+1 group, consisting of six small United Synagogue communities, five in Hertfordshire and one in Bedfordshire.
The Ten Commandments on a plaque at the synagogue on Dunstable Road, Luton (Photograph: Patrick Comerford, 2025)
The 5+1 group has an intercommunal social programme that tries to match those provided by large synagogues while retaining the closeness of smaller communities. The other five congregations are in: Potters Bar, St Albans, Shenley, Watford and Welwyn Garden City.
In addition, Bedfordshire Progressive Synagogue (Rodef Shalom) is a progressive Jewish Congregation based in Luton and Bedford, with members throughout Bedfordshire and in Buckinghamshire and North Hertfordshire. It has been based in Luton since 1982. Although it does not have a permanent building, services are held in both Luton and Bedford.
Shabbat Shalom, שבת שלום
St George’s Square, a new central plaza space and part of the regeneration of Luton’s town centre, has become the heart of the town since it opened in 2008 (Photograph: Patrick Comerford, 2025)
Patrick Comerford
I have been through Luton and Luton Airport a number of times – including one memorable occasion when I missed a flight to Dublin because I had left my passport back in Stony Stratford. But I had never stopped to look at Luton or to walk around the town, until this week.
It was a short visit, with only a few hours between buses, and I never got to see some of the important sites in Luton, such as Saint Mary’s Church, built in the 12th century and one of the largest churches in Bedfordshire, Luton Hoo, or the Kenilworth Road grounds of Luton Town, the Hatters.
Luton is known for the former Vauxhall factory and for its cultural, ethnic and religious diversity, with large Irish, South Asia and Black African communities, and a large presence of Muslims, Hindus and Sikhs. Out of a total population of 225,262 in 2021, the Jewish community in Luton is relatively tiny, with only 246 or 0.1 per cent of the population.
Jewish services were held in a room above a factory on 51 John Street (right, now demolished) from 1924 to 1929 (Photograph: Patrick Comerford, 2025)
Over the years, the Jewish community in Luton has seen significant transformation, with many rises and falls in the number of Jews living in the town. The first Jewish family to settle in Luton moved there around 1880, and there were about five families living in the town by 1912.
The first organised Jewish community meeting in Luton took place in Duke Street on 23 September 1923, when it was resolved to form what became known as the Luton Hebrew Congregation. Nine local residents were present at that meeting. A week later, a general meeting of the newly formed Luton Hebrew Congregation was held on 30 September 1923, when the first president was elected.
It was agreed to apply to the United Synagogue for affiliation for burial rights. A later affiliation with the Federation of Synagogues was subsequently reversed, and the Luton Synagogue, although independent in its administration, was affiliated to the United Synagogue for burial purposes.
The first services, including High Holyday Services and religion classes, were held from 1924 to 1929 at 51 John Street above a factory that has since been demolished, and these were served by various visiting teachers.
The house at 5 Moor Path was the first-ever synagogue in Luton, from 1929 to 1953 (Photograph: Patrick Comerford, 2025)
The Revd Harry David Ritvo was appointed as a minister in 1929. A house at 5 Moor Path was bought that year and was rebuilt as a synagogue that could hold about 90 people. It became the first-ever synagogue in Luton.
At the outbreak of World War II in 1939, there were about 25 Jewish families in Luton. But this number increased rapidly to over 2,000 people when families were evacuated from London during the Blitz.
With this growth in numbers, High Holiday services were held in at least three different places, and a house in Cheapside was bought to provide shelter for refugees from London.
The former Empire Cinema at 116 Bury Park Road was bought in 1949 and was Luton’s synagogue from 1953 until it was sold in 2001 (Photograph: Patrick Comerford, 2025)
These war-time changes became a turning point in the history of the Luton Jewish community and a new synagogue and communal centre were needed. The Empire Cinema on Bury Park Road, which had opened as an independent cinema on 29 November 1921, was bought by the Jewish community in 1949.
Work on converting the cinema began in 1952, and it was consecrated as a synagogue by the Chief Rabbi the Very Revd Dr Israel Brodie, on Lag Ba’Omer 5713, 7 May 1953. At the time, the congregation had about 200 members and there were regular services as well as religious classes and social functions, and a youth club, young marrieds’ group, ladies’ guild, a parent teacher association and a friendship club for older members.
The Belfast-born Jewish historian Steven Jaffe has researched notable Jewish connections with Luton, including Marty Feldman (1934-1982), actor, comedian and comedy writer, who spent his childhood in Luton after being evacuated from London during the war.
The journalist and biographer Michael Freedland (1934-2018), who presented the long-running radio programme, ‘You Don’t have to be Jewish’, grew up in Luton. Others include David Pleat has been a player and later manager of Luton Town Football Club.
The late Chief Rabbi, Lord (Jonathan) Sacks (1948-2020), was appointed head of the Luton Hebrew Congregation’s Hebrew and Religious Classes in June 1977, his first congregational post, and he conducted his first Shabbat services there as an occasional visiting rabbi.
Rabbi Yossi Schwei was inducted as minister of the Luton Hebrew Congregation on 10 May 1992, by Dr Jonathan Sacks, by then the Chief Rabbi, at a service led by the Revd Maurice Schwartz.
Mid-day prayers this week in the former synagogue on Bury Park Road, Luton, bought in 2001 by the Islamic Cultural Centre (Photograph: Patrick Comerford, 2025)
But from the late 1980s it was apparent that new premises were needed. The membership was falling in numbers and rising in age, and few members lived near Bury Park.
A protracted search began for a new building or site and to sell the former cinema. Eventually, the synagogue in Bury Park Road was sold at the end of 2001, when it was bought by the Islamic Cultural Centre.
In the eight years that followed, the Jewish community had a series of temporary homes in Luton, from Luton Town Hall to various community centres and a variety of houses. Eventually, a disused medical surgery on Dunstable Road was bought in 2009 and work began on converting it into a synagogue.
Jewish services were held in Luton Town Hall occasionally from 2001 to 2009 (Photograph: Patrick Comerford, 2025)
The first service in the new synagogue was held on 5 September 2009 and it was consecrated 15 years ago, on 27 June 2010, by Lord Sacks. The Luton Hebrew Congregation became a constituent member of the United Synagogues on 12 July 2010, and the community changed its name to Luton United Synagogue.
The synagogue was extensively refurbished in 2017. The building serves as a synagogue and as a community centre, and there are regular services and social and cultural events.
Today the congregation has about 130 members and is part of the 5+1 group, consisting of six small United Synagogue communities, five in Hertfordshire and one in Bedfordshire.
The Ten Commandments on a plaque at the synagogue on Dunstable Road, Luton (Photograph: Patrick Comerford, 2025)
The 5+1 group has an intercommunal social programme that tries to match those provided by large synagogues while retaining the closeness of smaller communities. The other five congregations are in: Potters Bar, St Albans, Shenley, Watford and Welwyn Garden City.
In addition, Bedfordshire Progressive Synagogue (Rodef Shalom) is a progressive Jewish Congregation based in Luton and Bedford, with members throughout Bedfordshire and in Buckinghamshire and North Hertfordshire. It has been based in Luton since 1982. Although it does not have a permanent building, services are held in both Luton and Bedford.
Shabbat Shalom, שבת שלום
St George’s Square, a new central plaza space and part of the regeneration of Luton’s town centre, has become the heart of the town since it opened in 2008 (Photograph: Patrick Comerford, 2025)
18 May 2025
The Church of Saint Titus
in the heart of Iraklion has
been a Venetian basilica
and a Turkish mosque
The Church of Saint Titus in Iraklion holds the relics of Saint Titus, the companion and disciple of the Apostle Paul in Crete (Photograph: Patrick Comerford, 2025)
Patrick Comerford
During a day I spent in Iraklion, the main city in Crete, last month, I visited and revisited a number of cathedrals and churches in the heart of the city, including Saint Minas Cathedral, the older, much smaller Church of Saint Minas that sits in its shadow; Saint Catharine of Sinai, which stands in the same square and is now the impressive Museum of Christian Art; the Byzantine Church of Saint Matthew of the Sinaites, which also has connections with Saint Catherine’s Monastery on Mount Sinai; Saint Peter’s Church, a former Dominican foundation now reopened as Saint Peter and Saint Paul; and two neighbouring churches in the busy, throbbing heart of the city, Saint Titus and Saint Mark.
Saint Mark and Saint Titus sit beside each other, and both had cathedral status at various times. Saint Mark, which no longer functions as a cathedral, dates back, as its name indicates, to Venetian times.
Saint Titus, on the other hand, dates back to Byzantine times, and is probably the church in Iraklion that is most visited by tourists because of its location, the fact that it is open daily as a church, and because it holds the most celebrated relic in Crete.
The head of Saint Titus is the most important relic in the Church of Saint Titus in Iraklion (Photograph: Patrick Comerford, 2025)
Saint Titus is the patron saint and the first bishop of Crete. His feast is celebrated on 25 August throughout the Orthodox Church. He was only added to the Calendar of the Western Church as late as 1854, when he was assigned to 6 February.
The Roman Catholic Church moved his feast to 26 January in 1969 so he could be linked with Saint Timothy and celebrated on the day after the feast of the Conversion of Saint Paul. Saint Timothy and Saint Titus are named on 26 January in the calendars of many Anglican churches, including Common Worship in the Church of England, and the Episcopal Church, but not in the calendar of the Church of Ireland.
However, 25 August remains the feast of Saint Titus in the Orthodox Church, and his head is the most important relic in the Church of Saint Titus in Iraklion in Crete.
The side chapel with the shrine and head of Saint Titus in the Church of Saint Titus in Iraklion (Photograph: Patrick Comerford, 2025)
Saint Titus (Αγιος Τίτος) was a companion and disciple of the Apostle Paul and an early missionary. He is referred to in several of the Pauline epistles, including the Epistle to Titus, and he brought a letter from Saint Paul to Corinth to collect for the poor in Jerusalem. He is believed to have been be a Greek from Antioch. Tradition says he was the first Bishop of Crete and appointed priests in every city in Crete.
The first church dedicated to Saint Titus in Crete was in the old capital Gortyn, until its destruction by earthquake and the Arab transfer of the capital of Crete from Gortyn to Chandax (Iraklion) in the year 828.
Nicephorus Phocas drove the Arabs from Crete in 961, bringing the island back under Byzantine rule. The first Church of Saint Titus in Iraklion may have been built then, and the skull of Saint Titus, the miraculous icon of the Virgin Mesopanditissa and other sacred relics from Gortyn were moved to the new church, which was a single-aisled building.
Inside the Church of Saint Titus, which may date back the year 961 (Photograph: Patrick Comerford, 2025)
The Venetians took control of Crete in 1210 and a Roman Catholic archbishop was installed in the church. It underwent some modifications, including the opening of a circular skylight and the construction of a bell tower.
This first building was destroyed before the middle of the 15th century. The church was then rebuilt in the style of a three-aisled basilica and was dedicated by the Archbishop of Crete, Fantino Dandolo, on 3 January 1446.
It was slightly damaged by the earthquake of 1508, and was destroyed by a fire on 3 April 1544, although the relics held in the church were saved. The church was rebuilt in the same style in 1557.
The bishop's throne in Saint Titus Church, which was rebuilt in 1872 and remained a mosque until the 1920s (Photograph: Patrick Comerford, 2025)
When Iraklion was captured by the Turks in 1669, the Venetians removed all the relics from the church and took them to Venice.
Under Turkish rule, the Church of Saint Titus was taken over by Vizier Fazil Ahmet Kiopruli, who converted it into a mosque known as the Vizeir Mosque.
A major earthquake devastated the city in 1856 and totally destroyed the mosque or former church. It was rebuilt as an Ottoman mosque in 1872 by the architect Athanasios Moussis, who also designed the Orthodox Cathedral of Saint Minas. The rebuilt mosque was known subsequently as the Yeni Cami or New Mosque.
An icon of Saint Titus inside the entrance to the church (Photograph: Patrick Comerford, 2025)
After the integration of Crete into the modern state of Greece, it ceased being a mosque and the minaret was demolished in the 1920s, when the last Muslims left Iraklion with the ‘exchange of populations’ between Greece and Turkey under the terms of the Treaty of Lausanne.
Restoration work on the church began in 1925, and it was consecrated as the Church of Saint Titus in 1926. The relics of Saint Titus remain in Venice to this day, but his skull was returned to Iraklion in 1966 and is now kept in a silver reliquary in a side chapel in the church.
The church was stored and refurbished in a project that lasted from 1974 to 1988. Archbishop Irenaeus made the church of Saint Titus the cathedral of the Archdiocese of Crete in 2013.
25 August Street leading down to the harbour in Iraklion … its name recalls a massacre on the saint’s day in 1898 (Photograph: Patrick Comerford, 2025)
The Church of Saint Titus is one of the most important buildings in the centre of Iraklion. It stands on one side of Aghios Titos Square, a pretty and pleasant plaza close to small cafés and bars and that faces onto 25 August Street (Οδός 25ης Αυγούστου).
The street is the elegant, main shopping street in Iraklion, connecting the port with Lion Square. It takes its name from the feast of Saint Titus, because of events 127 years ago on 25 August 1898 in the conflicts leading to the end of Ottoman rule in Crete and the incorporation of the island into the modern Greek state.
The street, 25 August Street, runs from the Lion Fountain or Morosini Fountain at Platía Venizélou (Venizelos Square, also known as Lion Square), the central crossroads of the city, down to the Venetian harbour and the fortress of Koules.
The Morosini Fountain in Lion Square at the top of 25 August Street (Photograph: Patrick Comerford, 2025)
The street may have been first laid out by the Arabs in the ninth or tenth century. Ever since, it has been the main street in Iraklion, linking the city centre with the harbour.
During the Venetian period, from the 13th to the 17th century, it was called the Ruga Maistra (Main Street). Here stood the palatial mansion of the Venetian Dukes or Governors of the island, and the Venetian buildings still lining the street include the Basilica of Saint Mark and the Loggia, all close to the Church of Saint Titus.
In Ottoman times, the street was known as Vezir Tsarsi (Βεζίρ Τσαρσί, Vizier’s Market) after the Vezir Mosque.
Panels on the church walls depict incidents in the lives of Saint Paul and Saint Titus (Photograph: Patrick Comerford, 2025)
The street’s modern name is taken from a clash during the Cretan struggle for independence 127 years ago on 25 August 1898. A Christian official who had been appointed to manage the customs office in Heraklion was being escorted by British troops along the street from the harbour on 25 August, when they were attacked by a mob of Turkish fanatics.
The Turkish mob went on a rampage through Iraklion. About 500 Christians and 17 British soldiers were killed, along with the British Honorary Consul, Lysimachos Kalokairinos, and houses and shops lining the street were set ablaze.
In the reprisals that followed, 17 Turkish Cretans suspected as being the ringleaders were hanged, and many more were jailed. The British navy sailed into the harbour and the city was cleared of Turkish troops.
Crete became a self-governing island, with its autonomy guaranteed by the European powers. Within 15 years, the Great Powers were forced to accept the Cretan demand for the union of Crete with Greece, which was finalised in 1913.
An icon of Nicephorus Phocas, who drove the Arabs from Crete in 961 and brought the island back under Byzantine rule (Photograph: Patrick Comerford, 2025)
In the early 20th century, after Crete had been incorporated into the modern Greek state, 25 August Street became the most fashionable street in Iraklion. New buildings on the street provided offices for the new Greek authorities and state bodies, transforming Iraklion into a modern city and enhancing the majestic vista from the port into the heart of the city.
However, that first impression given to visitors belied the reality of life in the side streets and alleyways off the street, and many local people named it the ‘Street of Illusion’ (Οδός Πλάνης).
Today, 25 August is a paved pedestrian street, lined with some the most beautiful neoclassical buildings in Iraklion. Many of the neoclassical and Venetian buildings now house banks, travel agencies, tourist shops and cafés. But the Loggia has been restored and San Marco, which also became a mosque in the Ottoman era, is now an exhibition area.
Walking down the street towards the harbour on in late Spring and early Summer, you can feel the cool sea breeze blowing up from the harbour and the Mediterranean. The parallel side streets and squares off 25 August Street have enticing ouzeri and tavernas.
Archbishop Irenaeus made the church of Saint Titus the cathedral of the Archdiocese of Crete in 2013 (Photograph: Patrick Comerford, 2025)
Patrick Comerford
During a day I spent in Iraklion, the main city in Crete, last month, I visited and revisited a number of cathedrals and churches in the heart of the city, including Saint Minas Cathedral, the older, much smaller Church of Saint Minas that sits in its shadow; Saint Catharine of Sinai, which stands in the same square and is now the impressive Museum of Christian Art; the Byzantine Church of Saint Matthew of the Sinaites, which also has connections with Saint Catherine’s Monastery on Mount Sinai; Saint Peter’s Church, a former Dominican foundation now reopened as Saint Peter and Saint Paul; and two neighbouring churches in the busy, throbbing heart of the city, Saint Titus and Saint Mark.
Saint Mark and Saint Titus sit beside each other, and both had cathedral status at various times. Saint Mark, which no longer functions as a cathedral, dates back, as its name indicates, to Venetian times.
Saint Titus, on the other hand, dates back to Byzantine times, and is probably the church in Iraklion that is most visited by tourists because of its location, the fact that it is open daily as a church, and because it holds the most celebrated relic in Crete.
The head of Saint Titus is the most important relic in the Church of Saint Titus in Iraklion (Photograph: Patrick Comerford, 2025)
Saint Titus is the patron saint and the first bishop of Crete. His feast is celebrated on 25 August throughout the Orthodox Church. He was only added to the Calendar of the Western Church as late as 1854, when he was assigned to 6 February.
The Roman Catholic Church moved his feast to 26 January in 1969 so he could be linked with Saint Timothy and celebrated on the day after the feast of the Conversion of Saint Paul. Saint Timothy and Saint Titus are named on 26 January in the calendars of many Anglican churches, including Common Worship in the Church of England, and the Episcopal Church, but not in the calendar of the Church of Ireland.
However, 25 August remains the feast of Saint Titus in the Orthodox Church, and his head is the most important relic in the Church of Saint Titus in Iraklion in Crete.
The side chapel with the shrine and head of Saint Titus in the Church of Saint Titus in Iraklion (Photograph: Patrick Comerford, 2025)
Saint Titus (Αγιος Τίτος) was a companion and disciple of the Apostle Paul and an early missionary. He is referred to in several of the Pauline epistles, including the Epistle to Titus, and he brought a letter from Saint Paul to Corinth to collect for the poor in Jerusalem. He is believed to have been be a Greek from Antioch. Tradition says he was the first Bishop of Crete and appointed priests in every city in Crete.
The first church dedicated to Saint Titus in Crete was in the old capital Gortyn, until its destruction by earthquake and the Arab transfer of the capital of Crete from Gortyn to Chandax (Iraklion) in the year 828.
Nicephorus Phocas drove the Arabs from Crete in 961, bringing the island back under Byzantine rule. The first Church of Saint Titus in Iraklion may have been built then, and the skull of Saint Titus, the miraculous icon of the Virgin Mesopanditissa and other sacred relics from Gortyn were moved to the new church, which was a single-aisled building.
Inside the Church of Saint Titus, which may date back the year 961 (Photograph: Patrick Comerford, 2025)
The Venetians took control of Crete in 1210 and a Roman Catholic archbishop was installed in the church. It underwent some modifications, including the opening of a circular skylight and the construction of a bell tower.
This first building was destroyed before the middle of the 15th century. The church was then rebuilt in the style of a three-aisled basilica and was dedicated by the Archbishop of Crete, Fantino Dandolo, on 3 January 1446.
It was slightly damaged by the earthquake of 1508, and was destroyed by a fire on 3 April 1544, although the relics held in the church were saved. The church was rebuilt in the same style in 1557.
The bishop's throne in Saint Titus Church, which was rebuilt in 1872 and remained a mosque until the 1920s (Photograph: Patrick Comerford, 2025)
When Iraklion was captured by the Turks in 1669, the Venetians removed all the relics from the church and took them to Venice.
Under Turkish rule, the Church of Saint Titus was taken over by Vizier Fazil Ahmet Kiopruli, who converted it into a mosque known as the Vizeir Mosque.
A major earthquake devastated the city in 1856 and totally destroyed the mosque or former church. It was rebuilt as an Ottoman mosque in 1872 by the architect Athanasios Moussis, who also designed the Orthodox Cathedral of Saint Minas. The rebuilt mosque was known subsequently as the Yeni Cami or New Mosque.
An icon of Saint Titus inside the entrance to the church (Photograph: Patrick Comerford, 2025)
After the integration of Crete into the modern state of Greece, it ceased being a mosque and the minaret was demolished in the 1920s, when the last Muslims left Iraklion with the ‘exchange of populations’ between Greece and Turkey under the terms of the Treaty of Lausanne.
Restoration work on the church began in 1925, and it was consecrated as the Church of Saint Titus in 1926. The relics of Saint Titus remain in Venice to this day, but his skull was returned to Iraklion in 1966 and is now kept in a silver reliquary in a side chapel in the church.
The church was stored and refurbished in a project that lasted from 1974 to 1988. Archbishop Irenaeus made the church of Saint Titus the cathedral of the Archdiocese of Crete in 2013.
25 August Street leading down to the harbour in Iraklion … its name recalls a massacre on the saint’s day in 1898 (Photograph: Patrick Comerford, 2025)
The Church of Saint Titus is one of the most important buildings in the centre of Iraklion. It stands on one side of Aghios Titos Square, a pretty and pleasant plaza close to small cafés and bars and that faces onto 25 August Street (Οδός 25ης Αυγούστου).
The street is the elegant, main shopping street in Iraklion, connecting the port with Lion Square. It takes its name from the feast of Saint Titus, because of events 127 years ago on 25 August 1898 in the conflicts leading to the end of Ottoman rule in Crete and the incorporation of the island into the modern Greek state.
The street, 25 August Street, runs from the Lion Fountain or Morosini Fountain at Platía Venizélou (Venizelos Square, also known as Lion Square), the central crossroads of the city, down to the Venetian harbour and the fortress of Koules.
The Morosini Fountain in Lion Square at the top of 25 August Street (Photograph: Patrick Comerford, 2025)
The street may have been first laid out by the Arabs in the ninth or tenth century. Ever since, it has been the main street in Iraklion, linking the city centre with the harbour.
During the Venetian period, from the 13th to the 17th century, it was called the Ruga Maistra (Main Street). Here stood the palatial mansion of the Venetian Dukes or Governors of the island, and the Venetian buildings still lining the street include the Basilica of Saint Mark and the Loggia, all close to the Church of Saint Titus.
In Ottoman times, the street was known as Vezir Tsarsi (Βεζίρ Τσαρσί, Vizier’s Market) after the Vezir Mosque.
Panels on the church walls depict incidents in the lives of Saint Paul and Saint Titus (Photograph: Patrick Comerford, 2025)
The street’s modern name is taken from a clash during the Cretan struggle for independence 127 years ago on 25 August 1898. A Christian official who had been appointed to manage the customs office in Heraklion was being escorted by British troops along the street from the harbour on 25 August, when they were attacked by a mob of Turkish fanatics.
The Turkish mob went on a rampage through Iraklion. About 500 Christians and 17 British soldiers were killed, along with the British Honorary Consul, Lysimachos Kalokairinos, and houses and shops lining the street were set ablaze.
In the reprisals that followed, 17 Turkish Cretans suspected as being the ringleaders were hanged, and many more were jailed. The British navy sailed into the harbour and the city was cleared of Turkish troops.
Crete became a self-governing island, with its autonomy guaranteed by the European powers. Within 15 years, the Great Powers were forced to accept the Cretan demand for the union of Crete with Greece, which was finalised in 1913.
An icon of Nicephorus Phocas, who drove the Arabs from Crete in 961 and brought the island back under Byzantine rule (Photograph: Patrick Comerford, 2025)
In the early 20th century, after Crete had been incorporated into the modern Greek state, 25 August Street became the most fashionable street in Iraklion. New buildings on the street provided offices for the new Greek authorities and state bodies, transforming Iraklion into a modern city and enhancing the majestic vista from the port into the heart of the city.
However, that first impression given to visitors belied the reality of life in the side streets and alleyways off the street, and many local people named it the ‘Street of Illusion’ (Οδός Πλάνης).
Today, 25 August is a paved pedestrian street, lined with some the most beautiful neoclassical buildings in Iraklion. Many of the neoclassical and Venetian buildings now house banks, travel agencies, tourist shops and cafés. But the Loggia has been restored and San Marco, which also became a mosque in the Ottoman era, is now an exhibition area.
Walking down the street towards the harbour on in late Spring and early Summer, you can feel the cool sea breeze blowing up from the harbour and the Mediterranean. The parallel side streets and squares off 25 August Street have enticing ouzeri and tavernas.
Archbishop Irenaeus made the church of Saint Titus the cathedral of the Archdiocese of Crete in 2013 (Photograph: Patrick Comerford, 2025)
11 May 2025
Saint Peter’s Church and
the ruins of a Venetian-era
Dominican monastery on
the seafront in Iraklion
Saint Peter’s Church, a former Dominican church and monastery close to the Venetian walls and harbour in Iraklion (Photograph: Patrick Comerford, 2025)
Patrick Comerford
Saint Peter’s Church is an imposing Gothic church set amid the ruins of a former Dominican monastery, close to the Venetian walls and old Venetian harbour of Iraklion, looking out towards the blue waters of the Sea of Crete and the Mediterranean.
Saint Peter’s Monastery (Μονή Αγίου Πέτρου) was built in the 12th century in the early years of Venetian rule in Crete (1211-1669), and it was one of the most important and largest Latin churches in Iraklion. It is located next to the sea wall, between the Venetian port and the Dermata gate, on the corner of the coastal boulevard, Leoforos Sofokli Venizelou, and Mitsotakis street, at the west end of the old Venetian city.
The site is much older than the arrival of the Dominicans with the Venetians, however. During recent excavations in the wider Kastella area around the church, graves from the second Byzantine period in Crete (961-1205 CE) came to light and an extended dwelling dating back to the Arabic period (824-961 CE) was unearthed underneath them.
The archaeological site at Saint Peter’s close to the seafront in Iraklion (Photograph: Patrick Comerford, 2025)
Saint Peter’s was first a Cistercian monastic foundation in the early 13th century, and it later passed to the Dominicans or Order of Preachers.
Some sources say the church was dedicated to Saint Peter of Aragon, but this is most unlikely: Saint Pedro Armengol died in 1304 and was not canonised until 1687, while Saint Pedro de Arbués died in 1485 and was not canonised until 1867. As the church long predates both men, and neither was canonised until after the Turkish conquest of Crete, it seems in all probability that the church was dedicated to Saint Peter the Apostle.
Saint Peter’s and Aghios Nikolaos in Splantzia Square, Chania, are regarded as the two most important Catholic institutions Crete, with their Gothic character and their bold architectural innovations.
The west end of Saint Peter’s Church, on the corner of Leoforos Sofokli Venizelou and Mitsotakis street, at the west end of the old Venetian city (Photograph: Patrick Comerford, 2025)
Saint Peter’s Church has a rough-hewn stone exterior with Gothic windows, stone buttresses, stone trim, barrel-vaulted chapels, and a gabled roof. It has a long aisle with a sloped roofed that leads up to a sanctuary or chancel with two vaults, with side chapels.
The church was later extended to the north and west and the Venetians gradually added four chapels side-by-side at the south side, each with tombs. Although Saint Mark’s in the centre of the city was the Catholic cathedral during the period of Venetian rule, many prominent members of the Venetian nobility in Crete were buried at Saint Peter’s, including four Dukes of Crete in the 14th century: Marco Gradenigo (1331), Giovanni Morosini (1338), Marino Grimani (1348) and Fillippo Orio (1357).
Frescoes from the 15th century survive in one chapel, and another chapel has an extra entrance. Some of the features identified during the restoration works have been compared with similar churches in Silvanes, Venzone and Rieti in France and Italy.
The middle aisle had large dimensions: 54 m long, 15 m wide and 12m high. This, combined with the absence of buttresses, seems to have contributed to the partial collapse of the church three times in earthquakes in the 14th, 16th and 18th centuries.
Yet, despite severe damage in the earthquake that hit Crete in 1508, many of the early frescoes have survived and have been recovered.
The monastery was partly destroyed during the Ottoman period and the church was converted into a mosque (Photograph: Patrick Comerford, 2025)
The Dermata Gate west of the church was completed between 1590 and 1595, between the San Andrea bastion and the Sabbionara bastion. It was also called Giudecca or Judaica or Jewish Gate because it was beside the Jewish quarter of Chandax. The imposing façade of the Gate of Dermata and its entire southern part have since been demolished and Skordilon Street was built in its place.
During the Ottoman period, the monastery was partly destroyed, the church was converted into a mosque dedicated to the memory of Sultan Ibrahim, additional windows were inserted in the north and south walls, and a minaret was added at the south-west corner of the church.
An earthquake in the 18th century destroyed the roof, most of the north wall, the north-east chapel from the 14th century, the southwest chapel from the 15th century, the east cross-section with part of the three-light window, the north-west outer pillar and the upper part of the west wall of the church.
The restoration of the church, its side chapels and the annexes was completed in 2012 (Photograph: Patrick Comerford, 2025)
After Turkish rule came to end in Crete in 1898, the former church became a cinema but later fell into ruins, and for a time it appeared like a crumbling eyesore on the seafront, between the Venetian Harbour and the Dermatas Gate.
It was acquired by the parish of Agios Dimitrios Limenos for use as a church, and was renamed Saint Peter and Saint Paul. Eventually, the Ministry of Culture decided to restore it as historical monument, to open it to visitors and to declare the grounds a Byzantine archaeological site.
The restoration of the church, its side chapels and the annexes was completed in 2012. The restoration project uncovered many Ottoman elements, including the mosque’s mihrab, pebbled floors and a ceramic kiln. Many of the finds from the excavations are exhibited in the Historical Museum in Iraklion.
Since its restoration, the church has hosted a number of religious conferences and exhibitions, and the Ministry of Culture allows the church to hold a service each year on the feast of Saint Peter and Saint Paul.
Patrick Comerford
Saint Peter’s Church is an imposing Gothic church set amid the ruins of a former Dominican monastery, close to the Venetian walls and old Venetian harbour of Iraklion, looking out towards the blue waters of the Sea of Crete and the Mediterranean.
Saint Peter’s Monastery (Μονή Αγίου Πέτρου) was built in the 12th century in the early years of Venetian rule in Crete (1211-1669), and it was one of the most important and largest Latin churches in Iraklion. It is located next to the sea wall, between the Venetian port and the Dermata gate, on the corner of the coastal boulevard, Leoforos Sofokli Venizelou, and Mitsotakis street, at the west end of the old Venetian city.
The site is much older than the arrival of the Dominicans with the Venetians, however. During recent excavations in the wider Kastella area around the church, graves from the second Byzantine period in Crete (961-1205 CE) came to light and an extended dwelling dating back to the Arabic period (824-961 CE) was unearthed underneath them.
The archaeological site at Saint Peter’s close to the seafront in Iraklion (Photograph: Patrick Comerford, 2025)
Saint Peter’s was first a Cistercian monastic foundation in the early 13th century, and it later passed to the Dominicans or Order of Preachers.
Some sources say the church was dedicated to Saint Peter of Aragon, but this is most unlikely: Saint Pedro Armengol died in 1304 and was not canonised until 1687, while Saint Pedro de Arbués died in 1485 and was not canonised until 1867. As the church long predates both men, and neither was canonised until after the Turkish conquest of Crete, it seems in all probability that the church was dedicated to Saint Peter the Apostle.
Saint Peter’s and Aghios Nikolaos in Splantzia Square, Chania, are regarded as the two most important Catholic institutions Crete, with their Gothic character and their bold architectural innovations.
The west end of Saint Peter’s Church, on the corner of Leoforos Sofokli Venizelou and Mitsotakis street, at the west end of the old Venetian city (Photograph: Patrick Comerford, 2025)
Saint Peter’s Church has a rough-hewn stone exterior with Gothic windows, stone buttresses, stone trim, barrel-vaulted chapels, and a gabled roof. It has a long aisle with a sloped roofed that leads up to a sanctuary or chancel with two vaults, with side chapels.
The church was later extended to the north and west and the Venetians gradually added four chapels side-by-side at the south side, each with tombs. Although Saint Mark’s in the centre of the city was the Catholic cathedral during the period of Venetian rule, many prominent members of the Venetian nobility in Crete were buried at Saint Peter’s, including four Dukes of Crete in the 14th century: Marco Gradenigo (1331), Giovanni Morosini (1338), Marino Grimani (1348) and Fillippo Orio (1357).
Frescoes from the 15th century survive in one chapel, and another chapel has an extra entrance. Some of the features identified during the restoration works have been compared with similar churches in Silvanes, Venzone and Rieti in France and Italy.
The middle aisle had large dimensions: 54 m long, 15 m wide and 12m high. This, combined with the absence of buttresses, seems to have contributed to the partial collapse of the church three times in earthquakes in the 14th, 16th and 18th centuries.
Yet, despite severe damage in the earthquake that hit Crete in 1508, many of the early frescoes have survived and have been recovered.
The monastery was partly destroyed during the Ottoman period and the church was converted into a mosque (Photograph: Patrick Comerford, 2025)
The Dermata Gate west of the church was completed between 1590 and 1595, between the San Andrea bastion and the Sabbionara bastion. It was also called Giudecca or Judaica or Jewish Gate because it was beside the Jewish quarter of Chandax. The imposing façade of the Gate of Dermata and its entire southern part have since been demolished and Skordilon Street was built in its place.
During the Ottoman period, the monastery was partly destroyed, the church was converted into a mosque dedicated to the memory of Sultan Ibrahim, additional windows were inserted in the north and south walls, and a minaret was added at the south-west corner of the church.
An earthquake in the 18th century destroyed the roof, most of the north wall, the north-east chapel from the 14th century, the southwest chapel from the 15th century, the east cross-section with part of the three-light window, the north-west outer pillar and the upper part of the west wall of the church.
The restoration of the church, its side chapels and the annexes was completed in 2012 (Photograph: Patrick Comerford, 2025)
After Turkish rule came to end in Crete in 1898, the former church became a cinema but later fell into ruins, and for a time it appeared like a crumbling eyesore on the seafront, between the Venetian Harbour and the Dermatas Gate.
It was acquired by the parish of Agios Dimitrios Limenos for use as a church, and was renamed Saint Peter and Saint Paul. Eventually, the Ministry of Culture decided to restore it as historical monument, to open it to visitors and to declare the grounds a Byzantine archaeological site.
The restoration of the church, its side chapels and the annexes was completed in 2012. The restoration project uncovered many Ottoman elements, including the mosque’s mihrab, pebbled floors and a ceramic kiln. Many of the finds from the excavations are exhibited in the Historical Museum in Iraklion.
Since its restoration, the church has hosted a number of religious conferences and exhibitions, and the Ministry of Culture allows the church to hold a service each year on the feast of Saint Peter and Saint Paul.
22 March 2025
Daily prayer in Lent 2025:
18, Saturday 22 March 2025
Minarets and church domes on the skyline in Rethymnon in Crete … the Parable of the Prodigal Son is an important aid in the Christian-Muslim dialogue (Photograph: Patrick Comerford)
Patrick Comerford
Lent began over two weeks ago on Ash Wednesday (5 March 2025), and tomorrow is the Third Sunday in Lent (Lent III).
Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The Parable of the Prodigal Son depicted in a panel in the East Window in Saint Michael’s Church, Limerick (Photograph: Patrick Comerford)
Luke 15: 1-3, 11-32 (NRSVA):
1 Now all the tax-collectors and sinners were coming near to listen to him. 2 And the Pharisees and the scribes were grumbling and saying, ‘This fellow welcomes sinners and eats with them.’
3 So he told them this parable:
11 … ‘There was a man who had two sons. 12 The younger of them said to his father, “Father, give me the share of the property that will belong to me.” So he divided his property between them. 13 A few days later the younger son gathered all he had and travelled to a distant country, and there he squandered his property in dissolute living. 14 When he had spent everything, a severe famine took place throughout that country, and he began to be in need. 15 So he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. 16 He would gladly have filled himself with the pods that the pigs were eating; and no one gave him anything. 17 But when he came to himself he said, “How many of my father’s hired hands have bread enough and to spare, but here I am dying of hunger! 18 I will get up and go to my father, and I will say to him, ‘Father, I have sinned against heaven and before you; 19 I am no longer worthy to be called your son; treat me like one of your hired hands.’” 20 So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. 21 Then the son said to him, “Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.” 22 But the father said to his slaves, “Quickly, bring out a robe – the best one – and put it on him; put a ring on his finger and sandals on his feet. 23 And get the fatted calf and kill it, and let us eat and celebrate; 24 for this son of mine was dead and is alive again; he was lost and is found!” And they began to celebrate.
25 ‘Now his elder son was in the field; and when he came and approached the house, he heard music and dancing. 26 He called one of the slaves and asked what was going on. 27 He replied, “Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.” 28 Then he became angry and refused to go in. His father came out and began to plead with him. 29 But he answered his father, “Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends. 30 But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!” 31 Then the father said to him, “Son, you are always with me, and all that is mine is yours. 32 But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found”.’
The Church of the Annunciation in Kaş in southern Turkey was converted into the Yeni Cami or New Mosque in 1963 … how does the Parable of the Prodigal Son assist Christian-Muslim dialogue? (Photograph: Patrick Comerford)
Today’s Reflection:
Today’s Gospel reading at the Eucharist in the Lectionary (Luke 15: 1-3, 11-32) is the Parable of the Prodigal Son, one of the best-known parables, even among people who seldom go to church, and it is one of the parables that are unique to Saint Luke’s Gospel.
We are going to hear this parable again in the Gospel reading (Luke 15: 1–3, 11b–32) tomorrow week, on Lent IV or Mothering Sunday (30 March 2025). I shall reflect on this parable again that morning (see HERE). But this morning I am reminded how the Parable of the Prodigal Son was used in a course on Muslim-Christian dialogue I did 30 years ago, back in 1995.
At the time, I was the newly-appointed Foreign Desk Editor of The Irish Times, and I was writing a number of features on Islam and on Muslim-Christian dialogue. I realised I needed to ‘upskill’ myself in these areas, building on my theological education, and the editor, Conor Brady suggested I identify some short courses that could equip me in these fields.
I took two courses, one year after another. The first was a short residential course at CME level in the then Church of Ireland Theological College in Dublin in 1995, organised by the Revd Declan Smith of the Church Mission Society (CMS).
That course was delivered by the Revd Dr Colin Chapman, a British missiologist who specialises in Islamic studies. He worked in the Middle East for 18 years for CMS and the International Fellowship of Evangelical Students (IFES). He taught in Cairo, Bethlehem and Beirut, where he was a lecturer in Islamic studies at the Near East School of Theology (1999-2003). He also taught at Trinity College, Bristol, and was the principal of Crowther Hall, the CMS college in Selly Oak, Birmingham.
Colin Chapman’s publications include Cross and Crescent: Responding to the Challenges of Islam (1988, 2007), Islam and the West (1998), Whose Promised Land?: the continuing conflict over Israel and Palestine (1983, 1992, 2002, 2015), Whose Holy City? Jerusalem and the Israeli-Palestinian Conflict (2004) and ‘Islamic Terrorism’: Is There a Christian Response?’ (2005).
His Cross and Crescent was submitted in conjunction with his thesis ‘Teaching Christians about Islam: a Study In Methodology’ at the Centre for the Study of Islam and Christian-Muslim Relations, Selly Oak, at the Department of Theology in the University of Birmingham in September 1993, a year before I took his course in Dublin.
He was strongly influenced by the work of the American theologian Professor Kenneth Bailey (1930-2016), who also taught at the Near East School of Theology in Beirut (1962-1985) and at the Ecumenical Institute for Theological Research in Jerusalem.
On that course in Dublin, as throughout his work, Colin Chapman drew heavily on the Parable of the Prodigal Son, which he finds unique in the context of Christian-Muslim dialogue. He finds it especially valuable as a story told by Jesus himself, because it presents the message of Jesus and as a story that can be told, elaborated, dramatised and discussed in ways that are culturally familiar within Middle East contexts.
Kenneth Bailey, in his study of the parables of Jesus, believes that the basic message of Jesus can be summed up as the costly demonstration of unexpected love, God’s yes to all people. Not only does he proclaim his love, but he actually defines and declares his love in action. As Colin Chapman interprets Kenneth Bailey’s writing, this demonstration of God’s unexpected love is costly for him, since in a sense he suffers in the process of forgiving.
Colin says the Parable of the Prodigal Son expresses all these points with special force. The father loves his sons – both the rebellious son who wants to leave home, and the older son who has such a cold and formal relationship with him. He goes on loving them, even when we might expect him to want to punish us and reject us. He demonstrates his love to both of them in ways that would have been considered surprising, if not shocking, in Middle East societies. And in demonstrating his love to them, the father suffers in the process.
Colin has summarised Bailey’s understanding of the significance of the Prodigal Son’s homecoming: ‘On his return, the prodigal is overwhelmed by an expected visible demonstration of love in humiliation. He is shattered by the offer of grace, confesses unworthiness, and accepts restoration to sonship in genuine humility. Sin is now a broken relationship which he cannot restore. Repentance is now understood as acceptance of grace and confession of unworthiness. The community rejoices together. The visible demonstration of love in humiliation is seen to have dear overtones of the atoning work of Christ.’
This parable comes from a culture that is similar to the culture of the Islamic world, Colin argues. The strong emphasis in Islam on the unity of the family and family loyalties and the fact that most of the Muslim world is in Africa and the Middle East should make it easy for Muslims to understand what is happening in the story, he suggests.
But the parable also raises question for Muslims, he points out. What Muslim could imagine a younger son asking for his share of the inheritance while his father is still alive? Should a father not punish his sons when they dishonour the name of the family? Has the elder brother got to swallow his pride and welcome home his younger brother who has disgraced himself?
The second course was a year later, in 1996, in the College of the Ascension in Selly Oak, Birmingham. It was led by the Principal, the Revd Canon Dr Andrew Wingate, in association with USPG.
I was reminded earlier this week how that course in 1996 included Saint Patrick’s Day, and Andrew surprised me by asking me to preach at the Eucharist in his college chapel that Sunday.
CMS moved some of its training to Cowley, Oxford, in 2005 and closed Crowther Hall. The United College of the Ascension closed in 2006. Some of its work, and that of the Department of Mission, continues in the Selly Oak Centre for Mission Studies, based in the Queen’s Foundation, Birmingham, an ecumenical theological foundation close to Birmingham University.
Later, Andrew Wingate was the founding director of Saint Philip’s Centre for Study and Engagement, Leicester, where I was involved in yet another a course in 2012. He is now a consultant and teacher in Inter-Faith Relations, and we meet occasionally at USPG conferences and events.
I drew heavily on Colin Chapman’s work when I produced resources on Christian-Muslim dialogue for CMS and when I was a lecturer in the Church of Ireland Theological Institute. He is now enjoying semi-retirement in Milton, Cambridge, where he sometimes assist at All Saints’ Church. We have met occasionally at Saint Bene’t’s Church, Cambridge, when I have been studying at the Institute for Orthodox Christian Studies and staying ay Sidney Sussex College.
I have been a lifelong supporter of USPG, and I sometimes wondered whether some people in USPG saw me as a ‘Prodigal Son’ when I was worked for CMS for four years (2002-2006), or did CMS see me as a ‘Prodigal Son’ when I subsequently joined the boards of USPG in Ireland and became a trustee of USPG?
The former College of the Ascension in Selly Oak, Birmingham, where I studied Christian-Muslim dialogue in 1996 (click on image for full-screen viewing)
Today’s Prayers (Saturday 22 March 2025):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘Truth: The Path to Reconciliation’. This theme was introduced last Sunday with a programme update by Rachel Weller, Communications Officer, USPG.
The USPG Prayer Diary today (Saturday 22 March) invites us to pray:
Lord, bless the Anglican Church of Southern Africa as a beacon of hope and reconciliation, empowering them to advocate for justice and embody Christ’s love.
The Collect:
Almighty God,
you show to those who are in error the light of your truth,
that they may return to the way of righteousness:
grant to all those who are admitted
into the fellowship of Christ’s religion,
that they may reject those things
that are contrary to their profession,
and follow all such things as are agreeable to the same;
through our Lord Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Almighty God,
you see that we have no power of ourselves to help ourselves:
keep us both outwardly in our bodies,
and inwardly in our souls;
that we may be defended from all aersities
which may happen to the body,
and from all evil thoughts which may assault and hurt the soul;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
by the prayer and discipline of Lent
may we enter into the mystery of Christ’s sufferings,
and by following in his Way
come to share in his glory;
through Jesus Christ our Lord.
Collect on the Eve of Lent III:
Almighty God,
whose most dear Son went not up to joy but first he suffered pain,
and entered not into glory before he was crucified:
mercifully grant that we, walking in the way of the cross,
may find it none other than the way of life and peace;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s Reflection
Continued Tomorrow
A church in a provincial town in Egypt … can the Parable of the Prodigal Son assist Christian-Muslim dialogue? (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
Lent began over two weeks ago on Ash Wednesday (5 March 2025), and tomorrow is the Third Sunday in Lent (Lent III).
Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The Parable of the Prodigal Son depicted in a panel in the East Window in Saint Michael’s Church, Limerick (Photograph: Patrick Comerford)
Luke 15: 1-3, 11-32 (NRSVA):
1 Now all the tax-collectors and sinners were coming near to listen to him. 2 And the Pharisees and the scribes were grumbling and saying, ‘This fellow welcomes sinners and eats with them.’
3 So he told them this parable:
11 … ‘There was a man who had two sons. 12 The younger of them said to his father, “Father, give me the share of the property that will belong to me.” So he divided his property between them. 13 A few days later the younger son gathered all he had and travelled to a distant country, and there he squandered his property in dissolute living. 14 When he had spent everything, a severe famine took place throughout that country, and he began to be in need. 15 So he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. 16 He would gladly have filled himself with the pods that the pigs were eating; and no one gave him anything. 17 But when he came to himself he said, “How many of my father’s hired hands have bread enough and to spare, but here I am dying of hunger! 18 I will get up and go to my father, and I will say to him, ‘Father, I have sinned against heaven and before you; 19 I am no longer worthy to be called your son; treat me like one of your hired hands.’” 20 So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. 21 Then the son said to him, “Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.” 22 But the father said to his slaves, “Quickly, bring out a robe – the best one – and put it on him; put a ring on his finger and sandals on his feet. 23 And get the fatted calf and kill it, and let us eat and celebrate; 24 for this son of mine was dead and is alive again; he was lost and is found!” And they began to celebrate.
25 ‘Now his elder son was in the field; and when he came and approached the house, he heard music and dancing. 26 He called one of the slaves and asked what was going on. 27 He replied, “Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.” 28 Then he became angry and refused to go in. His father came out and began to plead with him. 29 But he answered his father, “Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends. 30 But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!” 31 Then the father said to him, “Son, you are always with me, and all that is mine is yours. 32 But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found”.’
The Church of the Annunciation in Kaş in southern Turkey was converted into the Yeni Cami or New Mosque in 1963 … how does the Parable of the Prodigal Son assist Christian-Muslim dialogue? (Photograph: Patrick Comerford)
Today’s Reflection:
Today’s Gospel reading at the Eucharist in the Lectionary (Luke 15: 1-3, 11-32) is the Parable of the Prodigal Son, one of the best-known parables, even among people who seldom go to church, and it is one of the parables that are unique to Saint Luke’s Gospel.
We are going to hear this parable again in the Gospel reading (Luke 15: 1–3, 11b–32) tomorrow week, on Lent IV or Mothering Sunday (30 March 2025). I shall reflect on this parable again that morning (see HERE). But this morning I am reminded how the Parable of the Prodigal Son was used in a course on Muslim-Christian dialogue I did 30 years ago, back in 1995.
At the time, I was the newly-appointed Foreign Desk Editor of The Irish Times, and I was writing a number of features on Islam and on Muslim-Christian dialogue. I realised I needed to ‘upskill’ myself in these areas, building on my theological education, and the editor, Conor Brady suggested I identify some short courses that could equip me in these fields.
I took two courses, one year after another. The first was a short residential course at CME level in the then Church of Ireland Theological College in Dublin in 1995, organised by the Revd Declan Smith of the Church Mission Society (CMS).
That course was delivered by the Revd Dr Colin Chapman, a British missiologist who specialises in Islamic studies. He worked in the Middle East for 18 years for CMS and the International Fellowship of Evangelical Students (IFES). He taught in Cairo, Bethlehem and Beirut, where he was a lecturer in Islamic studies at the Near East School of Theology (1999-2003). He also taught at Trinity College, Bristol, and was the principal of Crowther Hall, the CMS college in Selly Oak, Birmingham.
Colin Chapman’s publications include Cross and Crescent: Responding to the Challenges of Islam (1988, 2007), Islam and the West (1998), Whose Promised Land?: the continuing conflict over Israel and Palestine (1983, 1992, 2002, 2015), Whose Holy City? Jerusalem and the Israeli-Palestinian Conflict (2004) and ‘Islamic Terrorism’: Is There a Christian Response?’ (2005).
His Cross and Crescent was submitted in conjunction with his thesis ‘Teaching Christians about Islam: a Study In Methodology’ at the Centre for the Study of Islam and Christian-Muslim Relations, Selly Oak, at the Department of Theology in the University of Birmingham in September 1993, a year before I took his course in Dublin.
He was strongly influenced by the work of the American theologian Professor Kenneth Bailey (1930-2016), who also taught at the Near East School of Theology in Beirut (1962-1985) and at the Ecumenical Institute for Theological Research in Jerusalem.
On that course in Dublin, as throughout his work, Colin Chapman drew heavily on the Parable of the Prodigal Son, which he finds unique in the context of Christian-Muslim dialogue. He finds it especially valuable as a story told by Jesus himself, because it presents the message of Jesus and as a story that can be told, elaborated, dramatised and discussed in ways that are culturally familiar within Middle East contexts.
Kenneth Bailey, in his study of the parables of Jesus, believes that the basic message of Jesus can be summed up as the costly demonstration of unexpected love, God’s yes to all people. Not only does he proclaim his love, but he actually defines and declares his love in action. As Colin Chapman interprets Kenneth Bailey’s writing, this demonstration of God’s unexpected love is costly for him, since in a sense he suffers in the process of forgiving.
Colin says the Parable of the Prodigal Son expresses all these points with special force. The father loves his sons – both the rebellious son who wants to leave home, and the older son who has such a cold and formal relationship with him. He goes on loving them, even when we might expect him to want to punish us and reject us. He demonstrates his love to both of them in ways that would have been considered surprising, if not shocking, in Middle East societies. And in demonstrating his love to them, the father suffers in the process.
Colin has summarised Bailey’s understanding of the significance of the Prodigal Son’s homecoming: ‘On his return, the prodigal is overwhelmed by an expected visible demonstration of love in humiliation. He is shattered by the offer of grace, confesses unworthiness, and accepts restoration to sonship in genuine humility. Sin is now a broken relationship which he cannot restore. Repentance is now understood as acceptance of grace and confession of unworthiness. The community rejoices together. The visible demonstration of love in humiliation is seen to have dear overtones of the atoning work of Christ.’
This parable comes from a culture that is similar to the culture of the Islamic world, Colin argues. The strong emphasis in Islam on the unity of the family and family loyalties and the fact that most of the Muslim world is in Africa and the Middle East should make it easy for Muslims to understand what is happening in the story, he suggests.
But the parable also raises question for Muslims, he points out. What Muslim could imagine a younger son asking for his share of the inheritance while his father is still alive? Should a father not punish his sons when they dishonour the name of the family? Has the elder brother got to swallow his pride and welcome home his younger brother who has disgraced himself?
The second course was a year later, in 1996, in the College of the Ascension in Selly Oak, Birmingham. It was led by the Principal, the Revd Canon Dr Andrew Wingate, in association with USPG.
I was reminded earlier this week how that course in 1996 included Saint Patrick’s Day, and Andrew surprised me by asking me to preach at the Eucharist in his college chapel that Sunday.
CMS moved some of its training to Cowley, Oxford, in 2005 and closed Crowther Hall. The United College of the Ascension closed in 2006. Some of its work, and that of the Department of Mission, continues in the Selly Oak Centre for Mission Studies, based in the Queen’s Foundation, Birmingham, an ecumenical theological foundation close to Birmingham University.
Later, Andrew Wingate was the founding director of Saint Philip’s Centre for Study and Engagement, Leicester, where I was involved in yet another a course in 2012. He is now a consultant and teacher in Inter-Faith Relations, and we meet occasionally at USPG conferences and events.
I drew heavily on Colin Chapman’s work when I produced resources on Christian-Muslim dialogue for CMS and when I was a lecturer in the Church of Ireland Theological Institute. He is now enjoying semi-retirement in Milton, Cambridge, where he sometimes assist at All Saints’ Church. We have met occasionally at Saint Bene’t’s Church, Cambridge, when I have been studying at the Institute for Orthodox Christian Studies and staying ay Sidney Sussex College.
I have been a lifelong supporter of USPG, and I sometimes wondered whether some people in USPG saw me as a ‘Prodigal Son’ when I was worked for CMS for four years (2002-2006), or did CMS see me as a ‘Prodigal Son’ when I subsequently joined the boards of USPG in Ireland and became a trustee of USPG?
The former College of the Ascension in Selly Oak, Birmingham, where I studied Christian-Muslim dialogue in 1996 (click on image for full-screen viewing)
Today’s Prayers (Saturday 22 March 2025):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘Truth: The Path to Reconciliation’. This theme was introduced last Sunday with a programme update by Rachel Weller, Communications Officer, USPG.
The USPG Prayer Diary today (Saturday 22 March) invites us to pray:
Lord, bless the Anglican Church of Southern Africa as a beacon of hope and reconciliation, empowering them to advocate for justice and embody Christ’s love.
The Collect:
Almighty God,
you show to those who are in error the light of your truth,
that they may return to the way of righteousness:
grant to all those who are admitted
into the fellowship of Christ’s religion,
that they may reject those things
that are contrary to their profession,
and follow all such things as are agreeable to the same;
through our Lord Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Almighty God,
you see that we have no power of ourselves to help ourselves:
keep us both outwardly in our bodies,
and inwardly in our souls;
that we may be defended from all aersities
which may happen to the body,
and from all evil thoughts which may assault and hurt the soul;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
by the prayer and discipline of Lent
may we enter into the mystery of Christ’s sufferings,
and by following in his Way
come to share in his glory;
through Jesus Christ our Lord.
Collect on the Eve of Lent III:
Almighty God,
whose most dear Son went not up to joy but first he suffered pain,
and entered not into glory before he was crucified:
mercifully grant that we, walking in the way of the cross,
may find it none other than the way of life and peace;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s Reflection
Continued Tomorrow
A church in a provincial town in Egypt … can the Parable of the Prodigal Son assist Christian-Muslim dialogue? (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
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28 November 2024
George Drumgoole Coleman,
the architect from Drogheda who
shaped the streets of Singapore
Parliament House in Singapore was first designed by George Drumgoole Coleman for John Argyle Maxwell (Photograph: Patrick Comerford, 2024)
Patrick Comerford
During our two recent visits to Singapore, I was interested in how much of Singapore was shaped in the 19th century and early 20th century by some influential Irish figures, including the Governor Sir Orfeur Cavenagh (1820-1891), who had family roots in Co Wexford and Co Kildare, and the architects George Drumgoole Coleman (1795-1844), who was born in Drogheda, and Denis Santry (1879-1960), who was born in Cork.
George Drumgoole Coleman (1795-1844), also known as George Drumgold Coleman, was Singapore’s pioneer colonial architect.
Only a few of Coleman’s buildings in Singapore have survived, including the Armenian Church of Saint Gregory the Illuminator, Maxwell’s House, later the Old Parliament House, Caldwell House and, perhaps, the Jamae Mosque that gives its name to Mosque Street. But he played a key role in designing and building much of early Singapore after it was founded by Sir Stamford Raffles in 1819.
George Drumgoole Coleman was born in Drogheda, Co Louth, in 1795, and returned to Drogheda in 1841-1842
George Drumgoole Coleman was born in Drogheda, Co Louth, in 1795. He was the son of James Coleman, a merchant whose business included building materials. James Coleman had married into the Co Louth merchant family of Drumgold or Drumgoole, and many members of the Dromgold family are buried both at Saint Peter’s Church (Church of Ireland), Drogheda, and in the Cord Cemetery off Cord Road, Drogheda.
I mused at one stage how my great-great-grandfather, James Comerford (1775-1825) of Co Wexford, was a first cousin of Sylvester Comerford (1756-1796), who married Mary Dromgoole of Drogheda in 1779. But any connection would be both conjectural and remote.
There are no records indicating where George Coleman received his architectural education, and his name is not in the registers of the Dublin Society’s Drawing School or the Royal Academy School in London.
However, it has been suggested that he was articled to Francis Johnston (1760-1819), who once had an architectural practice in Paradise Place, off William Street, Drogheda, in in 1786-1793, and who designed Townley Hall and a related row of family houses in Drogheda (1794-1798). Perhaps Johnston’s influence is reflected in Coleman’s Palladian and Georgian designs in Singapore. But Johnston moved from Drogheda to Dublin before Coleman was born, and completed Townley Hall while Coleman was still an infant.
At the age of 19, Coleman left Ireland in 1815 for Calcutta, where he worked as an architect, designing private houses for the merchants of Fort William. In 1819, he was invited through his patron, John Palmer, to build two churches in Batavia (now Jakarta) in the Dutch East Indies. The churches were never built, but Coleman spent two years in Java, where he surveyed large sugar plantations, designed private buildings and sugar mills and built machinery for sugar milling.
The Armenian Church of Saint Gregory the Illuminator on Hill Street was designed by George Coleman in 1835 (Photograph: Patrick Comerford, 2024)
Coleman obtained an introduction to Sir Stamford Raffles from Palmer and arrived in Singapore in June 1822. There he waited four months for Raffles to return from Bencoolen, now Bengkulu, in Sumatra.
In the meantime, he designed the Residency at the top of Bukit Larangan, now Fort Canning Hill, for Raffles. The house, with plank walls, Venetian windows and an attap roof, impressed Raffles. Later, at John Crawfurd’s expense, Coleman extended and redesigned the house as the residence of the Residents and Governors of Singapore.
Meanwhile, Raffles was impressed and commissioned Coleman to design a garrison church – that was never built – and to lay out the streets of Singapore. He planned the town centre, created roads, designed fine buildings, and oversaw the works at the Christian Cemetery on the slope of the hill.
Coleman left for Java in June 1823 and spent the next 2½ years there, but returned to Singapore in 1825 due to conflicts between the Dutch and native Javanese.
He designed a large Palladian house for David Skene Napier, the first magistrate in Singapore, in 1826, and a palatial building for the merchant John Argyle Maxwell. Before Maxwell’s house was completed, it was leased to the government for use as a court house and government offices. Much altered and enlarged, it eventually formed part of the Parliament House. This too was designed in the Palladian style, adapted to the tropical climate by incorporating a veranda and overhanging eaves to provide shade.
As a Revenue Surveyor in 1827, Coleman surveyed land titles that were issued mostly for shophouse lots in the town.
Coleman designed and built his own house in 1828, and it was completed in May 1829. That year, Coleman’s daughter, Meda Elizabeth Coleman, was born to Takouhi (Thagoohi) Manuk, on 10 March 1829, and the girl was baptised in Saint Andrew’s Cathedral on 30 July 1837. The child’s mother, Takouhi Manuk, was a sister of Gvork Manuk, a wealthy Persian-born merchant in India and Java, and Coleman built a mansion for her beside his own.
Takouhi Manuk and her sister Mary Arathoon later inherited the entire wealth of their bachelor brother and in 1854 they funded the rebuilding of Saint John’s Armenian Church in Calcutta. It is possibly because of his relationship with Takouhi Manuk that Coleman came to design the Armenian Church of Saint Gregory the Illuminator on Hill Street in 1835, and she donated much of the silverware and furnishings in the church.
Saint Andrew’s Cathedral, Singapore … Coleman designed the original church on Coleman Street in 1835 (Photograph: Patrick Comerford, 2024)
Meanwhile, in 1829, Coleman surveyed in minute detail the islands that would form the new harbour of the port, including all the shoals, slopes and heights of the hills along the coast for the possible fortification of the harbour. The survey was drawn and printed by JB Tassin as the first comprehensive map of the town and environs of Singapore.
Coleman was appointed the Superintendent of Public Works and Convicts in 1833 and was also the surveyor and overseer of convict labour. He managed building the North Bridge Road and South Bridge Road in 1833-1835.
Coleman built the first Anglican church in Singapore, Saint Andrew’s, which was begun in 1835. However, it was demolished in the 1850s when it became unsafe due to lightning strikes, and it was replaced by Saint Andrew’s Cathedral.
Coleman designed the Telok Ayer market, built on the waterfront in 1835. It was demolished during to land reclamation work in 1879 and was moved to Lau Pa Sat, where it retains the octagonal shape of Coleman’s original market.
Coleman helped found the Singapore Free Press & Mercantile Advertiser with William Napier, Edward Boustead, and Walter Scott Lorrain. The Singapore Free Press was first published in October 1835. Due to this competition, the Singapore Chronicle, the first newspaper in Singapore, closed in 1837, and the Singapore Free Press remained unrivalled until it was succeeded by the Straits Times in 1845.
‘Chijmes’ on Victoria Street incorporates Caldwell House, designed by George Coleman in 1840-1841 (Photograph: Patrick Comerford, 2024)
Although Coleman designed numerous private houses in Singapore, only two that with certainty are his design have survived: the Parliament House, originally Maxwell’s house, although it has undergone considerable changes; and Caldwell House on Victoria Street.
Caldwell House was built in 1840-1841 for Henry Charles Caldwell of the Magistrates Court. The house was bought in 1852 by Father Jean-Marie Beurel to establish the Convent of the Holy Infant Jesus. Today it is part of CHIJMES.
Coleman was also commissioned to finish and extend the Raffles Institution, originally designed by Phillip Jackson. That building was demolished in 1972.
The Istana Kampong Glam is believed to be by Coleman, although there is no definite evidence. Coleman is also said to have designed the green Jamae Mosque (Masjid Chulia), on the corner of South Bridge Road and Mosque Street. The entrance gate is distinctively South Indian, but the two prayer halls are Neo-Classical style, typical of Coleman’s. This unique appearance has made the mosque a prominent landmark.
Coleman is said to have designed the Jamae Mosque on the corner of South Bridge Road and Mosque Street in Singapore (Photograph: Patrick Comerford, 2024)
On his doctor’s advice to return to a more temperate climate, Coleman left for Europe on 25 July 1841 after 15 years of continuous work and 25 years in the East, leaving behind Takouhi Manuk and their daughter Meda Elizabeth Coleman. He visited Drogheda and later married Maria Frances Vernon, youngest daughter of George Vernon of Clontarf Castle, Dublin, in Saint George’s Church, Hanover Square, London, on 17 September 1842.
However, Coleman was unable to settle down in Europe. He returned to Singapore with his wife on 25 November 1843, and they moved into his house on Coleman Street. Their son, George Vernon Coleman, was born on 27 December 1843.
Within three months, Coleman died at the age of 49 at home on 25 March 1844, due to a fever brought on by exposure to the sun. He was buried in an Old Christian Cemetery at the foot of Government Hill, now Fort Canning Hill. His gravestone misspells his name as George Doumgold Coleman.
Within months of Coleman’s death, his widow married William Napier, a conveyancing lawyer and the first law agent in Singapore. Napier adopted Coleman’s infant son George, who would die at sea on board HMS Maeander in 1848 at the age of four. His daughter Meda Elizabeth Coleman died in Singapore in October 1907.
An undated photograph of Coleman’s house at 3 Coleman Street as it originally appeared (Source: Lee Kip Lin, ‘The Singapore House 1819-1942’, Singapore 1988)
After Coleman’s death, the Coleman House at 3 Coleman Street became the London Hotel and then the Hotel de la Paix and the Burlington Hotel. The hotel was frequented by Joseph Conrad during his visits to Singapore.
The house changed hands many times, and at various times it was a boarding house and the Theatre Royal. Up to 1,000 squatters were living there and it was in a dilapidated state when it was demolished in December 1965. It is now the site of the Peninsula Shopping Centre.
Coleman’s grave and other graves were exhumed in 1954-1965 when the cemetery was turned into a park and the gravestones were built into the walls at Fort Canning Park. But his name lives on in a number of places in Singapore, including Coleman Bridge, Coleman Place and Coleman Street.
Looking out onto Coleman Street from the porch of Saint Andrew’s Cathedral (Photograph: Patrick Comerford, 2024)
Coleman Bridge links Hill Street and New Bridge Road, spanning the Singapore River near Clarke Quay. Part of the bridge marks the boundary between the Downtown Core and the Singapore River Planning Area, both within the Central Area of Singapore.
Coleman Bridge was the second bridge built across the Singapore River and the first built in masonry. A brick bridge joining Old Bridge Road and Hill Street over the Singapore River was built in 1840 and named Coleman Bridge. The bridge had nine arches, and was first known as the New Bridge, giving its name to New Bridge Road.
The brick bridge was replaced in 1865 by one of timber, then in 1886 by an iron bridge spanning the Singapore River, and by the present concrete bridge in 1987. Several features of the iron bridge, including the decorative lamp posts and iron railings, have been incorporated in the present Coleman Bridge.
Coleman Bridge, the second bridge built across the Singapore River, has been rebuilt in 1865, 1886 and 1987 (Photograph: Patrick Comerford, 2024)
Patrick Comerford
During our two recent visits to Singapore, I was interested in how much of Singapore was shaped in the 19th century and early 20th century by some influential Irish figures, including the Governor Sir Orfeur Cavenagh (1820-1891), who had family roots in Co Wexford and Co Kildare, and the architects George Drumgoole Coleman (1795-1844), who was born in Drogheda, and Denis Santry (1879-1960), who was born in Cork.
George Drumgoole Coleman (1795-1844), also known as George Drumgold Coleman, was Singapore’s pioneer colonial architect.
Only a few of Coleman’s buildings in Singapore have survived, including the Armenian Church of Saint Gregory the Illuminator, Maxwell’s House, later the Old Parliament House, Caldwell House and, perhaps, the Jamae Mosque that gives its name to Mosque Street. But he played a key role in designing and building much of early Singapore after it was founded by Sir Stamford Raffles in 1819.
George Drumgoole Coleman was born in Drogheda, Co Louth, in 1795, and returned to Drogheda in 1841-1842
George Drumgoole Coleman was born in Drogheda, Co Louth, in 1795. He was the son of James Coleman, a merchant whose business included building materials. James Coleman had married into the Co Louth merchant family of Drumgold or Drumgoole, and many members of the Dromgold family are buried both at Saint Peter’s Church (Church of Ireland), Drogheda, and in the Cord Cemetery off Cord Road, Drogheda.
I mused at one stage how my great-great-grandfather, James Comerford (1775-1825) of Co Wexford, was a first cousin of Sylvester Comerford (1756-1796), who married Mary Dromgoole of Drogheda in 1779. But any connection would be both conjectural and remote.
There are no records indicating where George Coleman received his architectural education, and his name is not in the registers of the Dublin Society’s Drawing School or the Royal Academy School in London.
However, it has been suggested that he was articled to Francis Johnston (1760-1819), who once had an architectural practice in Paradise Place, off William Street, Drogheda, in in 1786-1793, and who designed Townley Hall and a related row of family houses in Drogheda (1794-1798). Perhaps Johnston’s influence is reflected in Coleman’s Palladian and Georgian designs in Singapore. But Johnston moved from Drogheda to Dublin before Coleman was born, and completed Townley Hall while Coleman was still an infant.
At the age of 19, Coleman left Ireland in 1815 for Calcutta, where he worked as an architect, designing private houses for the merchants of Fort William. In 1819, he was invited through his patron, John Palmer, to build two churches in Batavia (now Jakarta) in the Dutch East Indies. The churches were never built, but Coleman spent two years in Java, where he surveyed large sugar plantations, designed private buildings and sugar mills and built machinery for sugar milling.
The Armenian Church of Saint Gregory the Illuminator on Hill Street was designed by George Coleman in 1835 (Photograph: Patrick Comerford, 2024)
Coleman obtained an introduction to Sir Stamford Raffles from Palmer and arrived in Singapore in June 1822. There he waited four months for Raffles to return from Bencoolen, now Bengkulu, in Sumatra.
In the meantime, he designed the Residency at the top of Bukit Larangan, now Fort Canning Hill, for Raffles. The house, with plank walls, Venetian windows and an attap roof, impressed Raffles. Later, at John Crawfurd’s expense, Coleman extended and redesigned the house as the residence of the Residents and Governors of Singapore.
Meanwhile, Raffles was impressed and commissioned Coleman to design a garrison church – that was never built – and to lay out the streets of Singapore. He planned the town centre, created roads, designed fine buildings, and oversaw the works at the Christian Cemetery on the slope of the hill.
Coleman left for Java in June 1823 and spent the next 2½ years there, but returned to Singapore in 1825 due to conflicts between the Dutch and native Javanese.
He designed a large Palladian house for David Skene Napier, the first magistrate in Singapore, in 1826, and a palatial building for the merchant John Argyle Maxwell. Before Maxwell’s house was completed, it was leased to the government for use as a court house and government offices. Much altered and enlarged, it eventually formed part of the Parliament House. This too was designed in the Palladian style, adapted to the tropical climate by incorporating a veranda and overhanging eaves to provide shade.
As a Revenue Surveyor in 1827, Coleman surveyed land titles that were issued mostly for shophouse lots in the town.
Coleman designed and built his own house in 1828, and it was completed in May 1829. That year, Coleman’s daughter, Meda Elizabeth Coleman, was born to Takouhi (Thagoohi) Manuk, on 10 March 1829, and the girl was baptised in Saint Andrew’s Cathedral on 30 July 1837. The child’s mother, Takouhi Manuk, was a sister of Gvork Manuk, a wealthy Persian-born merchant in India and Java, and Coleman built a mansion for her beside his own.
Takouhi Manuk and her sister Mary Arathoon later inherited the entire wealth of their bachelor brother and in 1854 they funded the rebuilding of Saint John’s Armenian Church in Calcutta. It is possibly because of his relationship with Takouhi Manuk that Coleman came to design the Armenian Church of Saint Gregory the Illuminator on Hill Street in 1835, and she donated much of the silverware and furnishings in the church.
Saint Andrew’s Cathedral, Singapore … Coleman designed the original church on Coleman Street in 1835 (Photograph: Patrick Comerford, 2024)
Meanwhile, in 1829, Coleman surveyed in minute detail the islands that would form the new harbour of the port, including all the shoals, slopes and heights of the hills along the coast for the possible fortification of the harbour. The survey was drawn and printed by JB Tassin as the first comprehensive map of the town and environs of Singapore.
Coleman was appointed the Superintendent of Public Works and Convicts in 1833 and was also the surveyor and overseer of convict labour. He managed building the North Bridge Road and South Bridge Road in 1833-1835.
Coleman built the first Anglican church in Singapore, Saint Andrew’s, which was begun in 1835. However, it was demolished in the 1850s when it became unsafe due to lightning strikes, and it was replaced by Saint Andrew’s Cathedral.
Coleman designed the Telok Ayer market, built on the waterfront in 1835. It was demolished during to land reclamation work in 1879 and was moved to Lau Pa Sat, where it retains the octagonal shape of Coleman’s original market.
Coleman helped found the Singapore Free Press & Mercantile Advertiser with William Napier, Edward Boustead, and Walter Scott Lorrain. The Singapore Free Press was first published in October 1835. Due to this competition, the Singapore Chronicle, the first newspaper in Singapore, closed in 1837, and the Singapore Free Press remained unrivalled until it was succeeded by the Straits Times in 1845.
‘Chijmes’ on Victoria Street incorporates Caldwell House, designed by George Coleman in 1840-1841 (Photograph: Patrick Comerford, 2024)
Although Coleman designed numerous private houses in Singapore, only two that with certainty are his design have survived: the Parliament House, originally Maxwell’s house, although it has undergone considerable changes; and Caldwell House on Victoria Street.
Caldwell House was built in 1840-1841 for Henry Charles Caldwell of the Magistrates Court. The house was bought in 1852 by Father Jean-Marie Beurel to establish the Convent of the Holy Infant Jesus. Today it is part of CHIJMES.
Coleman was also commissioned to finish and extend the Raffles Institution, originally designed by Phillip Jackson. That building was demolished in 1972.
The Istana Kampong Glam is believed to be by Coleman, although there is no definite evidence. Coleman is also said to have designed the green Jamae Mosque (Masjid Chulia), on the corner of South Bridge Road and Mosque Street. The entrance gate is distinctively South Indian, but the two prayer halls are Neo-Classical style, typical of Coleman’s. This unique appearance has made the mosque a prominent landmark.
Coleman is said to have designed the Jamae Mosque on the corner of South Bridge Road and Mosque Street in Singapore (Photograph: Patrick Comerford, 2024)
On his doctor’s advice to return to a more temperate climate, Coleman left for Europe on 25 July 1841 after 15 years of continuous work and 25 years in the East, leaving behind Takouhi Manuk and their daughter Meda Elizabeth Coleman. He visited Drogheda and later married Maria Frances Vernon, youngest daughter of George Vernon of Clontarf Castle, Dublin, in Saint George’s Church, Hanover Square, London, on 17 September 1842.
However, Coleman was unable to settle down in Europe. He returned to Singapore with his wife on 25 November 1843, and they moved into his house on Coleman Street. Their son, George Vernon Coleman, was born on 27 December 1843.
Within three months, Coleman died at the age of 49 at home on 25 March 1844, due to a fever brought on by exposure to the sun. He was buried in an Old Christian Cemetery at the foot of Government Hill, now Fort Canning Hill. His gravestone misspells his name as George Doumgold Coleman.
Within months of Coleman’s death, his widow married William Napier, a conveyancing lawyer and the first law agent in Singapore. Napier adopted Coleman’s infant son George, who would die at sea on board HMS Maeander in 1848 at the age of four. His daughter Meda Elizabeth Coleman died in Singapore in October 1907.
An undated photograph of Coleman’s house at 3 Coleman Street as it originally appeared (Source: Lee Kip Lin, ‘The Singapore House 1819-1942’, Singapore 1988)
After Coleman’s death, the Coleman House at 3 Coleman Street became the London Hotel and then the Hotel de la Paix and the Burlington Hotel. The hotel was frequented by Joseph Conrad during his visits to Singapore.
The house changed hands many times, and at various times it was a boarding house and the Theatre Royal. Up to 1,000 squatters were living there and it was in a dilapidated state when it was demolished in December 1965. It is now the site of the Peninsula Shopping Centre.
Coleman’s grave and other graves were exhumed in 1954-1965 when the cemetery was turned into a park and the gravestones were built into the walls at Fort Canning Park. But his name lives on in a number of places in Singapore, including Coleman Bridge, Coleman Place and Coleman Street.
Looking out onto Coleman Street from the porch of Saint Andrew’s Cathedral (Photograph: Patrick Comerford, 2024)
Coleman Bridge links Hill Street and New Bridge Road, spanning the Singapore River near Clarke Quay. Part of the bridge marks the boundary between the Downtown Core and the Singapore River Planning Area, both within the Central Area of Singapore.
Coleman Bridge was the second bridge built across the Singapore River and the first built in masonry. A brick bridge joining Old Bridge Road and Hill Street over the Singapore River was built in 1840 and named Coleman Bridge. The bridge had nine arches, and was first known as the New Bridge, giving its name to New Bridge Road.
The brick bridge was replaced in 1865 by one of timber, then in 1886 by an iron bridge spanning the Singapore River, and by the present concrete bridge in 1987. Several features of the iron bridge, including the decorative lamp posts and iron railings, have been incorporated in the present Coleman Bridge.
Coleman Bridge, the second bridge built across the Singapore River, has been rebuilt in 1865, 1886 and 1987 (Photograph: Patrick Comerford, 2024)
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