The Handel Hendrix House on Brook Street in Mayfair (Photograph: Patrick Comerford, 2026)
Patrick Comerford
Who are the inseparable pairs in your mind? Morecambe and Wise? Laurel and Hardy? The Two Ronnies? French and Saunders? Simon and Garfunkel? Lennon and McCartney? Flanders and Swann?
Without prompting, would you have suggested Handel and Hendrix?
Handel Hendrix House (previously Handel & Hendrix in London and the Handel House Museum) is a London museum dedicated to the lives and works of the German-born baroque composer George Frideric Handel and the American rock singer-guitarist Jimi Hendrix. They lived lived next door to each other at 25 and 23 Brook Street, Mayfair, separated only by walls and a mere 2½ centuries or so.
I was writing the week before last about blue plaques (5 September 2026), and this unlikely pairing of composers are commemorated with blue plaques on the façades of the neighbouring houses that now form Handel Hendrix House, previously known as Handel & Hendrix in London and the Handel House Museum.
Handel made his home in London in 1712 and eventually became a British citizen in 1727. He lived at 25 Brook Street from 1723 until he died there in 1759. Almost all his works after 1723, including many of his operas, oratorios and ceremonial music, were composed and partially rehearsed in the house, where he had a variety of keyboard instruments, including harpsichords, a clavichord and a small chamber organ.
Handel moved into 25 Brook Street in 1723, shortly after he had been appointed by George II as composer to the Chapel Royal. The house had been newly built with Nos 23, 27/29 and 31 by George Barnes as part of the planned extension of Brook Street, linking Hanover Square with Grosvenor Square, between 1717 and 1726.
Handel’s immediate neighbours on either side were from the upper middle classes and initially included the MP John Monckton, who later became the first Viscount Galway in 1727.
From the 1730s on, there are references to rehearsals of operas and oratorios at Brook Street by Handel’s friends and fellow musicians. Handel used the house for entertainment, composition and rehearsal, and for business.
After Handel died in 1759, his musical instruments passed to John Christopher Smith and his son of the same name, while the tenancy of the house and Handel’s clothing passed to his servant John Du Burk. The house remained largely unchanged until 1905, when CJ Charles converted the house into a shop, removing the original façade and the internal dividing walls. It was bought by the Co-operative Insurance Society in 1971.
Although the house is a Grade I listed building, its survival was threatened when planning permission was sought in 1982 to demolish five Grade II listed buildings, including Handel’s house.
The Handel Museum Trust Fund was formed in the early 1990s with the object of creating a Handel museum at 25 Brook Street, and after a long period of negotiations and extensive renovation work, 25 Brook Street opened as the Handel House Museum 25 years ago on 8 November 2001.
The house has been restored to look as it did when Handel lived there for 36 years from 1723 to 1759. It is a typical early 18th-century London terrace house, with a basement, three main storeys and an attic, and Handel was the first resident. The interiors have been restored to the somewhat spartan style of the Georgian era, using mostly architectural elements from elsewhere, since, apart from the staircase, few of the original interior features survived.
The museum has restored period rooms on the first and second floors of 25 Brook Street and exhibition rooms in No 23, the adjacent house on the terrace. In 2016, the museum expanded to incorporate the upper floors of 23 Brook Street, home of Jimi Hendrix in the late 1960s.
The Handel House Collection Trust has a collection of Handel memorabilia, including the Byrne Collection of several hundred items that were acquired in 1998.
The museum incorporates the upper floors of its neighbour at 23 Brook Street, the home of the American rock singer-guitarist Jimi Hendrix (1942-1970) in 1968-1969. These rooms were used for temporary exhibitions and events, but after fundraising, these and the rest of the rooms from the Hendrix apartment were opened to the public in February 2016 as ‘Handel and Hendrix in London’. One exhibit is a collection of Hendrix’s old records.
Both houses have blue plaques for their respective occupants. The blue plaque to George Frideric Handel at 25 Brook Street reads: ‘George Frideric Handel 1685-1759 Composer lived in this house from 1723 and died here’. The blue plaque to Jimi Hendrix at 23 Brook Street reads: ‘Jimi Hendrix 1942-1970 Guitarist and Songwriter lived here 1968-1969’.
The house is open to the public five days a week, Wednesday to Sunday. The museum has a lively events programme including live music, changing exhibitions, lectures and children’s educational events. Several performances of Baroque music are staged each month.
Romeo and Juliet? Burton and Taylor? Plato and Socrates? Mutt and Jeff? Tom and Jerry? Holmes and Watson? Watson and Crick? Mapp and Lucia?
But Handel and Hendrix? Well, that was a first for me in Mayfair this summer.
There are blue plaques to George Frideric Handel on the façade of 25 Brook Street and to Jimi Hendrix at 23 Brook Street (Photograph: Patrick Comerford, 2026)
Showing posts with label Museums. Show all posts
Showing posts with label Museums. Show all posts
16 September 2026
20 July 2026
Daily prayer in Ordinary Time 2026:
74, Monday 20 July 2026
‘The people of Nineveh … repented at the proclamation of Jonah’ (Matthew 12: 41) … a whale depicted in the Saint Brendan window in Saint Michael’s Church, Sneem, Co Kerry (Photograph: Patrick Comerford)
Patrick Comerford
We are in Ordinary Time in the Church Calendar and yesterday was the Seventh Sunday after Trinity (Trinity VII, 19 July 2026). Today, the calendar of the Church of England in Common Worship remembers Saint Margaret of Antioch, martyr in the fourth century, and Saint Bartolomé de las Casas (1566), Apostle to the Indies.
I stayed up last night watching the World Cup final between Spain and Argentina. I watched the first 90 minutes in the Old George in Stony Stratford, and then watched the rest of the game at home to see Spain 1-0 in extra time. Now I am on my way to Cambridge this morning. But, as the day begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, 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 people of Nineveh … repented at the proclamation of Jonah’ (Matthew 12: 41) … a reconstruction of the gates of an Assyrian palace in the Pergamon Museum, Berlin (Photograph: Patrick Comerford)
Matthew 12: 38-42 (NRSVA):
38 Then some of the scribes and Pharisees said to him, ‘Teacher, we wish to see a sign from you.’ 39 But he answered them, ‘An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah. 40 For just as Jonah was for three days and three nights in the belly of the sea monster, so for three days and three nights the Son of Man will be in the heart of the earth. 41 The people of Nineveh will rise up at the judgement with this generation and condemn it, because they repented at the proclamation of Jonah, and see, something greater than Jonah is here! 42 The queen of the South will rise up at the judgement with this generation and condemn it, because she came from the ends of the earth to listen to the wisdom of Solomon, and see, something greater than Solomon is here!’
‘Hold up the sandal, as he has commanded us!’ (Monty Python, ‘The Life of Brian’) … two over-size sandals outside the Antika Irish bar on Arabatzoglou street in Rethymnon (Photograph: Patrick Comerford)
Today’s reflection:
Signs are part of the humour throughout Monty Python’s Life of Brian, also known as Life of Brian, a controversial 1979 film by the Monty Python team, including Graham Chapman, John Cleese, Terry Gilliam, Eric Idle, Terry Jones and Michael Palin.
Scene 18, ‘The Holy Gourd of Jerusalem’, includes this dialogue:
FOLLOWERS: … Look! Ah! Oh! Oh!
ARTHUR: He has given us a sign!
FOLLOWER: Oh!
SHOE FOLLOWER: He has given us … His shoe!
ARTHUR: The shoe is the sign. Let us follow His example.
SPIKE: What?
ARTHUR: Let us, like Him, hold up one shoe and let the other be upon our foot, for this is His sign, that all who follow Him shall do likewise.
EDDIE: Yes.
SHOE FOLLOWER: No, no, no. The shoe is …
YOUTH: No.
SHOE FOLLOWER: … a sign that we must gather shoes together in abundance.
GIRL: Cast off …
SPIKE: Aye. What?
GIRL: … the shoes! Follow the Gourd!
SHOE FOLLOWER: No! Let us gather shoes together!
FRANK: Yes.
SHOE FOLLOWER: Let me!
ELSIE: Oh, get off!
YOUTH: No, no! It is a sign that, like Him, we must think not of the things of the body, but of the face and head!
SHOE FOLLOWER: Give me your shoe!
YOUTH: Get off!
GIRL: Follow the Gourd! The Holy Gourd of Jerusalem!
FOLLOWER: The Gourd!
HARRY: Hold up the sandal, as He has commanded us!
ARTHUR: It is a shoe! It is a shoe!
HARRY: It's a sandal!
ARTHUR: No, it isn't!
GIRL: Cast it away!
ARTHUR: Put it on!
YOUTH: And clear off!
How often do we pray for unusual signs as indications of God’s blessing, favour, approval or intervention, or even God’s judgment?
In this morning’s Gospel reading (Matthew 12: 38-42), Jesus faces this sort of request too in his own day. People wanted some spectacular sign from him to establish beyond doubt that he was who he said he was.
In today’s reading, Jesus addresses the crowds who gather around him as ‘an evil and adulterous generation’ (verse 39) because they are asking for a sign. Today people can be very impressed by visionaries who claim to have visions that are denied to the rest of believers.
The church has traditionally been very wary of all such claims. In the Gospel reading, Jesus accuses his contemporaries of failing to see what is there before them. They want signs and yet all they need already stands in front of them in the person of Jesus, someone greater than Solomon, greater than Jonah, greater than all the prophets and kings.
If the people of Nineveh responded to Jonah, and if the Queen of the South responded to Solomon, how much more should Jesus’ contemporaries respond to him?
God has already given us all we need in and through the church, in Word, in Sacrament and in the community of believers. There we find the living word of God. There we find the Eucharist and the other sacraments. There we find Jesus present among us and within his followers.
In the Eucharist, Christ is present to us in the bread and the wine, saying, ‘This is my body … This is my blood’.
In coming to Christ in the Eucharist, we are coming to one who is greater than Jonah or Solomon. He is present to us in other ways also. We take his presence seriously by responding to his call and following in his way, as the people of Nineveh responded to Jonah’s call. And, in response to Christ’s presence, we are called to respond to his presence by living in as a sign of his presence in the world.
A collection of cluttered signs and over-size sandals outside the Antika Irish Bar in Rethymnon (Photograph: Patrick Comerford)
Today’s Prayers (Monday 20 July 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 19 to 25 July 2026 (pp 20-21), is ‘Flood Relief in Mozambique’. This theme was introduced yesterday with a programme update from the Revd Mauricio S Mugunhe, Executive Director Anglican Social Action, Igreja Anglicana de Moçambique e Angola (the Anglican Church of Mozambique and Angola).
The USPG prayer diary today (Monday 20 July 2026) invites us to pray:
Lord of all comfort, we pray for those who mourn loved ones lost in the floods. Hold them in your mercy and bring them your peace.
The Collect of the Day:
Lord of all power and might,
the author and giver of all good things:
graft in our hearts the love of your name,
increase in us true religion,
nourish us with all goodness,
and of your great mercy keep us in the same;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Lord God, whose Son is the true vine and the source of life,
ever giving himself that the world may live:
may we so receive within ourselves
the power of his death and passion
that, in his saving cup,
we may share his glory and be made perfect in his love;
for he is alive and reigns, now and for ever.
Additional Collect
Generous God,
you give us gifts and make them grow:
though our faith is small as mustard seed,
make it grow to your glory
and the flourishing of your kingdom;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
Saint Margaret of Antioch is commemorated on 20 July … the church in Vernazza in Cinque Terre on the Italian Riviera is said to hold a relic of her finger (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are in Ordinary Time in the Church Calendar and yesterday was the Seventh Sunday after Trinity (Trinity VII, 19 July 2026). Today, the calendar of the Church of England in Common Worship remembers Saint Margaret of Antioch, martyr in the fourth century, and Saint Bartolomé de las Casas (1566), Apostle to the Indies.
I stayed up last night watching the World Cup final between Spain and Argentina. I watched the first 90 minutes in the Old George in Stony Stratford, and then watched the rest of the game at home to see Spain 1-0 in extra time. Now I am on my way to Cambridge this morning. But, as the day begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, 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 people of Nineveh … repented at the proclamation of Jonah’ (Matthew 12: 41) … a reconstruction of the gates of an Assyrian palace in the Pergamon Museum, Berlin (Photograph: Patrick Comerford)
Matthew 12: 38-42 (NRSVA):
38 Then some of the scribes and Pharisees said to him, ‘Teacher, we wish to see a sign from you.’ 39 But he answered them, ‘An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah. 40 For just as Jonah was for three days and three nights in the belly of the sea monster, so for three days and three nights the Son of Man will be in the heart of the earth. 41 The people of Nineveh will rise up at the judgement with this generation and condemn it, because they repented at the proclamation of Jonah, and see, something greater than Jonah is here! 42 The queen of the South will rise up at the judgement with this generation and condemn it, because she came from the ends of the earth to listen to the wisdom of Solomon, and see, something greater than Solomon is here!’
‘Hold up the sandal, as he has commanded us!’ (Monty Python, ‘The Life of Brian’) … two over-size sandals outside the Antika Irish bar on Arabatzoglou street in Rethymnon (Photograph: Patrick Comerford)
Today’s reflection:
Signs are part of the humour throughout Monty Python’s Life of Brian, also known as Life of Brian, a controversial 1979 film by the Monty Python team, including Graham Chapman, John Cleese, Terry Gilliam, Eric Idle, Terry Jones and Michael Palin.
Scene 18, ‘The Holy Gourd of Jerusalem’, includes this dialogue:
FOLLOWERS: … Look! Ah! Oh! Oh!
ARTHUR: He has given us a sign!
FOLLOWER: Oh!
SHOE FOLLOWER: He has given us … His shoe!
ARTHUR: The shoe is the sign. Let us follow His example.
SPIKE: What?
ARTHUR: Let us, like Him, hold up one shoe and let the other be upon our foot, for this is His sign, that all who follow Him shall do likewise.
EDDIE: Yes.
SHOE FOLLOWER: No, no, no. The shoe is …
YOUTH: No.
SHOE FOLLOWER: … a sign that we must gather shoes together in abundance.
GIRL: Cast off …
SPIKE: Aye. What?
GIRL: … the shoes! Follow the Gourd!
SHOE FOLLOWER: No! Let us gather shoes together!
FRANK: Yes.
SHOE FOLLOWER: Let me!
ELSIE: Oh, get off!
YOUTH: No, no! It is a sign that, like Him, we must think not of the things of the body, but of the face and head!
SHOE FOLLOWER: Give me your shoe!
YOUTH: Get off!
GIRL: Follow the Gourd! The Holy Gourd of Jerusalem!
FOLLOWER: The Gourd!
HARRY: Hold up the sandal, as He has commanded us!
ARTHUR: It is a shoe! It is a shoe!
HARRY: It's a sandal!
ARTHUR: No, it isn't!
GIRL: Cast it away!
ARTHUR: Put it on!
YOUTH: And clear off!
How often do we pray for unusual signs as indications of God’s blessing, favour, approval or intervention, or even God’s judgment?
In this morning’s Gospel reading (Matthew 12: 38-42), Jesus faces this sort of request too in his own day. People wanted some spectacular sign from him to establish beyond doubt that he was who he said he was.
In today’s reading, Jesus addresses the crowds who gather around him as ‘an evil and adulterous generation’ (verse 39) because they are asking for a sign. Today people can be very impressed by visionaries who claim to have visions that are denied to the rest of believers.
The church has traditionally been very wary of all such claims. In the Gospel reading, Jesus accuses his contemporaries of failing to see what is there before them. They want signs and yet all they need already stands in front of them in the person of Jesus, someone greater than Solomon, greater than Jonah, greater than all the prophets and kings.
If the people of Nineveh responded to Jonah, and if the Queen of the South responded to Solomon, how much more should Jesus’ contemporaries respond to him?
God has already given us all we need in and through the church, in Word, in Sacrament and in the community of believers. There we find the living word of God. There we find the Eucharist and the other sacraments. There we find Jesus present among us and within his followers.
In the Eucharist, Christ is present to us in the bread and the wine, saying, ‘This is my body … This is my blood’.
In coming to Christ in the Eucharist, we are coming to one who is greater than Jonah or Solomon. He is present to us in other ways also. We take his presence seriously by responding to his call and following in his way, as the people of Nineveh responded to Jonah’s call. And, in response to Christ’s presence, we are called to respond to his presence by living in as a sign of his presence in the world.
A collection of cluttered signs and over-size sandals outside the Antika Irish Bar in Rethymnon (Photograph: Patrick Comerford)
Today’s Prayers (Monday 20 July 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 19 to 25 July 2026 (pp 20-21), is ‘Flood Relief in Mozambique’. This theme was introduced yesterday with a programme update from the Revd Mauricio S Mugunhe, Executive Director Anglican Social Action, Igreja Anglicana de Moçambique e Angola (the Anglican Church of Mozambique and Angola).
The USPG prayer diary today (Monday 20 July 2026) invites us to pray:
Lord of all comfort, we pray for those who mourn loved ones lost in the floods. Hold them in your mercy and bring them your peace.
The Collect of the Day:
Lord of all power and might,
the author and giver of all good things:
graft in our hearts the love of your name,
increase in us true religion,
nourish us with all goodness,
and of your great mercy keep us in the same;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Lord God, whose Son is the true vine and the source of life,
ever giving himself that the world may live:
may we so receive within ourselves
the power of his death and passion
that, in his saving cup,
we may share his glory and be made perfect in his love;
for he is alive and reigns, now and for ever.
Additional Collect
Generous God,
you give us gifts and make them grow:
though our faith is small as mustard seed,
make it grow to your glory
and the flourishing of your kingdom;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
Saint Margaret of Antioch is commemorated on 20 July … the church in Vernazza in Cinque Terre on the Italian Riviera is said to hold a relic of her finger (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
18 February 2026
Setting out on the journey
on Ash Wednesday with
Samuel Johnson’s prayer
at the beginning of Lent
Ready for takeoff … a wall painting in a coffee shop at Heathrow Airport (Photograph: Patrick Comerford)
Patrick Comerford
We are at Heathrow Airport at the beginning of a lengthy odyssey that begins this evening, arriving in Muscat early tomorrow, and continuing on through Kuala Lumpur, expecting to arrive in Kuching shortly after midnight tomorrow or in the very early hours of Friday morning.
Lent, which began today (Ash Wednesday, 18 February 2026), is a spiritual journey that leads us to the pains of the Crucifixion on Good Friday and the hope and joy of the Resurrection on Easter morning.
In previous years, my morning Lenten reflections have journeyed with the saints, looked at Lent in Art, reflected in the music of Vaughan Williams or the writings of Samuel Johnson, and similar themes.
I was writing yesterday about Samuel Johnson (1709-1784), and how my photograph of his bust recently restored in Bird Street, Lichfield, by the local historian and tour guide Jonathan Oates, has been used by Jono in his design of a new lapel badge or pin as a fundraiser for the Johnson Birthplace Museum.
The Lichfield lexicographer and writer compiled the first authoritative English-language dictionary. Perhaps I am sympathetic to Johnson because of his origins in Lichfield. Perhaps I am drawn to him because he recalled that when he lived in in London he went ‘every day to a coffee-house.’ But he was also a pious Anglican, a regular communicant, and he wrote regularly and carefully about his observance of Lent and Easter.
At an early age, his mother encouraged Johnson to learn the Book of Common Prayer by heart, including its many rich collects in Lent. The Book of Common Prayer invites us ‘to the observance of a holy Lent, by self-examination and Repentance; by prayer, fasting, and self-denial; and by reading and meditating on God’s holy Word.’
Johnson once declared, through his amanuensis James Boswell, that unless we set aside certain days for particular remembrances, we will probably fail to remember.
Johnson was generally negative about religious verse and his own devotional poems, marked by earnestness and humility, were composed mainly in his later years. There are several meditations and seven Latin prayers, the majority of them based on the Collects in The Book of Common Prayer.
David Nichol Smith, in Samuel Johnson’s Poems, says these verses ‘are preserved for us in sufficient numbers to rank [Johnson] as a religious poet, though a minor one.’
John Myatt’s mural on a wall in Bird Street, Lichfield, commemorating Samuel Johnson (Photograph: Patrick Comerford, 2025)
The Collect of Ash Wednesday in its traditional version in The Book of Common Prayer prays:
‘Almighty and everlasting God, who hatest nothing that thou hast made, and dost forgive the sins of all them that are penitent; Create and make in us new hearts, that we, worthily lamenting our sins and acknowledging our wretchedness, may obtain of thee, the God of all mercy, perfect remission and forgiveness; through Jesus Christ our Lord.’
Johnson translates this into Latin as:
Summe Deus, qui semper amas quodcunque creasti,
Judice quo scelerum est poenituisse salus,
Da veteres noxas animo sic flere novato,
Per Christum ut veniam sit reperire mihi.
His translation, written 245 years ago, is dated 13 April 1781 and was first published in Works in 1787 (see Poems, pp 229-230).
Translated back into English, this reads:
Almighty God, who dost always love what thou hast made,
before whom as judge to have repented of one’s sins is salvation,
grant that with my soul made new I may so lament my former sins
as to be able to obtain forgiveness through Christ.
Johnson condensed the original without losing very much and made it a personal prayer. But his emphasis is a positive one, so that he begins with an affirmation of God’s love rather than asserting that God does not hate.
It is a twist in emphasis that reveals much about Johnson’s piety and his confidence in the love of God. And it is an emphasis worth reflecting on as we begin Lent and as we set off on this lengthy, marathon journey.
Samuel Johnson’s statue in the Market Place in Lichfield, facing the Samuel Johnson Birthplace Museum (Photograph: Patrick Comerford, 2025)
Patrick Comerford
We are at Heathrow Airport at the beginning of a lengthy odyssey that begins this evening, arriving in Muscat early tomorrow, and continuing on through Kuala Lumpur, expecting to arrive in Kuching shortly after midnight tomorrow or in the very early hours of Friday morning.
Lent, which began today (Ash Wednesday, 18 February 2026), is a spiritual journey that leads us to the pains of the Crucifixion on Good Friday and the hope and joy of the Resurrection on Easter morning.
In previous years, my morning Lenten reflections have journeyed with the saints, looked at Lent in Art, reflected in the music of Vaughan Williams or the writings of Samuel Johnson, and similar themes.
I was writing yesterday about Samuel Johnson (1709-1784), and how my photograph of his bust recently restored in Bird Street, Lichfield, by the local historian and tour guide Jonathan Oates, has been used by Jono in his design of a new lapel badge or pin as a fundraiser for the Johnson Birthplace Museum.
The Lichfield lexicographer and writer compiled the first authoritative English-language dictionary. Perhaps I am sympathetic to Johnson because of his origins in Lichfield. Perhaps I am drawn to him because he recalled that when he lived in in London he went ‘every day to a coffee-house.’ But he was also a pious Anglican, a regular communicant, and he wrote regularly and carefully about his observance of Lent and Easter.
At an early age, his mother encouraged Johnson to learn the Book of Common Prayer by heart, including its many rich collects in Lent. The Book of Common Prayer invites us ‘to the observance of a holy Lent, by self-examination and Repentance; by prayer, fasting, and self-denial; and by reading and meditating on God’s holy Word.’
Johnson once declared, through his amanuensis James Boswell, that unless we set aside certain days for particular remembrances, we will probably fail to remember.
Johnson was generally negative about religious verse and his own devotional poems, marked by earnestness and humility, were composed mainly in his later years. There are several meditations and seven Latin prayers, the majority of them based on the Collects in The Book of Common Prayer.
David Nichol Smith, in Samuel Johnson’s Poems, says these verses ‘are preserved for us in sufficient numbers to rank [Johnson] as a religious poet, though a minor one.’
John Myatt’s mural on a wall in Bird Street, Lichfield, commemorating Samuel Johnson (Photograph: Patrick Comerford, 2025)
The Collect of Ash Wednesday in its traditional version in The Book of Common Prayer prays:
‘Almighty and everlasting God, who hatest nothing that thou hast made, and dost forgive the sins of all them that are penitent; Create and make in us new hearts, that we, worthily lamenting our sins and acknowledging our wretchedness, may obtain of thee, the God of all mercy, perfect remission and forgiveness; through Jesus Christ our Lord.’
Johnson translates this into Latin as:
Summe Deus, qui semper amas quodcunque creasti,
Judice quo scelerum est poenituisse salus,
Da veteres noxas animo sic flere novato,
Per Christum ut veniam sit reperire mihi.
His translation, written 245 years ago, is dated 13 April 1781 and was first published in Works in 1787 (see Poems, pp 229-230).
Translated back into English, this reads:
Almighty God, who dost always love what thou hast made,
before whom as judge to have repented of one’s sins is salvation,
grant that with my soul made new I may so lament my former sins
as to be able to obtain forgiveness through Christ.
Johnson condensed the original without losing very much and made it a personal prayer. But his emphasis is a positive one, so that he begins with an affirmation of God’s love rather than asserting that God does not hate.
It is a twist in emphasis that reveals much about Johnson’s piety and his confidence in the love of God. And it is an emphasis worth reflecting on as we begin Lent and as we set off on this lengthy, marathon journey.
Samuel Johnson’s statue in the Market Place in Lichfield, facing the Samuel Johnson Birthplace Museum (Photograph: Patrick Comerford, 2025)
17 February 2026
How my photograph of
Samuel Johnson’s bust in
Lichfield has become part
of a museum fundraiser
My photograph of Samuel Johnson’s bust in Lichfield has become part of a museum fundraiser (Photograph: Patrick Comerford)
Patrick Comerford
It is a real pleasure to be part of another local history project in Lichfield, albeit a very small part. This time, though, my contribution is of a very different nature, with my photograph of the bust of Samuel Johnson on Bird Street becoming part of the design of a new commemorative badge for the Samuel Johnson Birthplace Museum and the Johnson Society.
Jono Oates of Jono’s Tourism has designed and donated the new commemorative badges of the Johnson’s head bust to raise funds for the Dr Johnson’s Birthplace Trust, a registered charity managed by Lichfield City Council.
The trust supports the activities of the Samuel Johnson Birthplace Museum, including public engagement and learning events, it funds new acquisitions and exhibitions, and helps support the ongoing costs of caring for the Grade I listed building and its collection.
Jono Oates presents the stylish mew badge to the Samuel Johnson Birthplace Museum
The stylish badges were produced using the remaining funds from a Go Fund Me campaign set up by Jono to assist with the restoration and installation of the 1884 bust, which was unveiled in 2024 above the door of 10 Bird Street.
And the new badge was designed using a photograph I took of the Johnson bust on Bird Street in Lichfield last year.
The bust was donated by Peter Hone as a gift to the people of Lichfield, with the support of local people, organisations and businesses in Lichfield, including Jono, the Go Fund Me campaign, the Johnson Society, Viking E-Cigs and the George Hotel.
The bust required extensive restoration and specialist installation. The work was carried out by Jones Carving, Messenger BCR, Brownhill Hayward Brown Chartered Architects, Hibberd Consulting Engineers (of Lichfield), and Green Power Plant Hire. All of them donated their time to the project, which was led by Lichfield City Council.
The pin badges produced by Jono Oates of Jono’s Tourism are beased on my photographs of Samuel Johnson’s bust in Bird Street, Lichfield
When Jono’s fundraising campaign was left with unspent funds, he looked at various projects to spend theresidual money on and eventually settled on a lapel pin badge version of the bust. He has donated hundreds of the pin badgesm based on my photograph to the Samuel Johnson Birthplace Musuem, where they are now on sale in the bookshop museum for a small donation, with all proceeds going to the Dr Johnson’s Birthplace Trust. He also produced some special versions of the badge which will go to members of the Johnson Society who were instrumental in arranging the transfer of the bust from Peter Hone, who agreed to return the bust to Lichfield for free.
There was still £150 of unspent money, and Jono has donated this to two local charities, the Lichfield Christmas Toy Appeal, organised by Elaine Hutchings, and the Friends2Friends charity.
Since 1901, Johnson’s birthplace has been a museum to the writer and compiler of the first standard English dictionary and his times. The house was built in 1708 for Samuel Johnson’s parents, Sarah and Michael Johnson, and the family ran their bookshop business on the ground floor. Now a Grade I listing building, the Birthplace is a vibrant accredited museum with events and activities throughout the year.
The Samuel Johnson Birthplace Museum and Bookshop on Breadmarket Street, Lichfield, was closed temporarily for essential building maintenance from 2 February, but reopened last week (Wednesday 11 February 2026). The museum and bookshop are open every day, admission is free and donations are welcome.
The Samuel Johnson Birthplace Museum and Bookshop on Breadmarket Street, Lichfield (Photograph: Patrick Comerford)
Patrick Comerford
It is a real pleasure to be part of another local history project in Lichfield, albeit a very small part. This time, though, my contribution is of a very different nature, with my photograph of the bust of Samuel Johnson on Bird Street becoming part of the design of a new commemorative badge for the Samuel Johnson Birthplace Museum and the Johnson Society.
Jono Oates of Jono’s Tourism has designed and donated the new commemorative badges of the Johnson’s head bust to raise funds for the Dr Johnson’s Birthplace Trust, a registered charity managed by Lichfield City Council.
The trust supports the activities of the Samuel Johnson Birthplace Museum, including public engagement and learning events, it funds new acquisitions and exhibitions, and helps support the ongoing costs of caring for the Grade I listed building and its collection.
Jono Oates presents the stylish mew badge to the Samuel Johnson Birthplace Museum
The stylish badges were produced using the remaining funds from a Go Fund Me campaign set up by Jono to assist with the restoration and installation of the 1884 bust, which was unveiled in 2024 above the door of 10 Bird Street.
And the new badge was designed using a photograph I took of the Johnson bust on Bird Street in Lichfield last year.
The bust was donated by Peter Hone as a gift to the people of Lichfield, with the support of local people, organisations and businesses in Lichfield, including Jono, the Go Fund Me campaign, the Johnson Society, Viking E-Cigs and the George Hotel.
The bust required extensive restoration and specialist installation. The work was carried out by Jones Carving, Messenger BCR, Brownhill Hayward Brown Chartered Architects, Hibberd Consulting Engineers (of Lichfield), and Green Power Plant Hire. All of them donated their time to the project, which was led by Lichfield City Council.
The pin badges produced by Jono Oates of Jono’s Tourism are beased on my photographs of Samuel Johnson’s bust in Bird Street, Lichfield
When Jono’s fundraising campaign was left with unspent funds, he looked at various projects to spend theresidual money on and eventually settled on a lapel pin badge version of the bust. He has donated hundreds of the pin badgesm based on my photograph to the Samuel Johnson Birthplace Musuem, where they are now on sale in the bookshop museum for a small donation, with all proceeds going to the Dr Johnson’s Birthplace Trust. He also produced some special versions of the badge which will go to members of the Johnson Society who were instrumental in arranging the transfer of the bust from Peter Hone, who agreed to return the bust to Lichfield for free.
There was still £150 of unspent money, and Jono has donated this to two local charities, the Lichfield Christmas Toy Appeal, organised by Elaine Hutchings, and the Friends2Friends charity.
Since 1901, Johnson’s birthplace has been a museum to the writer and compiler of the first standard English dictionary and his times. The house was built in 1708 for Samuel Johnson’s parents, Sarah and Michael Johnson, and the family ran their bookshop business on the ground floor. Now a Grade I listing building, the Birthplace is a vibrant accredited museum with events and activities throughout the year.
The Samuel Johnson Birthplace Museum and Bookshop on Breadmarket Street, Lichfield, was closed temporarily for essential building maintenance from 2 February, but reopened last week (Wednesday 11 February 2026). The museum and bookshop are open every day, admission is free and donations are welcome.
The Samuel Johnson Birthplace Museum and Bookshop on Breadmarket Street, Lichfield (Photograph: Patrick Comerford)
16 January 2026
Tales of the Viennese Jews:
22, Eva (Geiringer) Schloss (1929-2026),
stepsister of Anne Frank
Eva Schloss (Eva Geiringer), a Holocaust survivor and step-sister of Anne Frank, died on 3 January 2026
Patrick Comerford
Most people of my generation read Anne Frank’s Diary in our teenage years, and I remember how read it over a few days as a 14-year-old during the summer months on the beach in Ballinskelligs, Co Kerry, 60 years ago.
Perhaps this explains, in part, why I paid special attention to news reports in recent days of the death of Eva Schloss (formerly Eva Geiringer), a Holocaust survivor, educator and bestselling author, who was a step-sister of Anne Frank and a co-founder of the Anne Frank Trust UK.
I began this occasional blog series, ‘Tales of the Viennese Jews,’ in November 2019. I last returned to that series almost a year ago (7 February 2025), when I told the stories of Marianne Faithfull (1946-2025), the archetypal ‘wild child’ of the 1960s, of her brave battle for recovery from addiction and against cancer, and of her mother, Eva Hermine von Sacher-Masoch (1912-1991), a self-styled baroness who resisted the Nazis in Austria. My previous posting in this series had been the story of Max Perutz (18 May 2021).
The Tales from the Vienna Woods is a waltz by the composer Johann Strauss II (1825-1899), written more than a century and a half ago in 1868. Although Strauss was baptised in the Roman Catholic Church, he was born into a prominent Jewish family. Because the Nazis had a particular penchant for Strauss’s music, they tried to conceal and even deny the Strauss family’s Jewish identity.
However, the stories of Vienna’s Jews cannot be hidden, and many of these stories are told in the exhibits in the Jewish Museum in its two locations, at the Palais Eskeles on Dorotheergasse and in the Misrachi-Haus in Judenplatz.
Rather than describe both museums in detail in one or two postings, I decided after a visit to Vienna to re-tell some of these stories through this series, celebrating a culture and a community whose stories should never be forgotten.
Eva Geiringer was born in Vienna on 11 May 1929 into a middle-class Jewish family, the daughter of Elfriede Markovits, known as Fritzi, and Erich Geiringer, a businessman. The family observed the main Jewish festivals and did not eat pork, but they were not orthodox.
Their lives changed overnight with the Anschluss, the German annexation of Austria, in 1938. After Eva’s older brother Heinz was beaten up at school because he was Jewish came home blood-soaked, the Geiringer family decided to leave Vienna and moved first to Brussels and then to Amsterdam.
Eva was 11 when the family arrived in Amsterdam in 1940. Anne Frank, who was a month younger, lived with her parents, Otto and Edith Frank, and her sister in the same block of flats in Merwedeplein: Anne lived at flat 37 and Eva at 46. They were not close, nor were they alike – Eva was athletic, while Anne was more interested in fashion, films and flirting.
When the Netherlands fell to the Nazis, they were forced to wear yellow stars. As life got worse, the two families found false papers and went into hiding, moving seven times in two years before ending up in an attic flat with a secret compartment behind a trapdoor.
While the Geiringer family were having breakfast on Eva’s 15th birthday, the Gestapo stormed in and marched them to their headquarters, where they were beaten before being sent from Westerbork to Auschwitz. Eva and her mother were separated from Eva’s father and brother, their heads were shaved and Eva was tattooed with the number A/5272.
Eva later recalled in detail the repeated humiliations, the starvation, the rats, beetles and lice, the brutal beatings, frostbite and diarrhoea, being forced to watch prisoners being hanged, and being forced to carry away dead bodies.
When Eva went to the hospital block in Birkenau with a high fever, she met her cousin from Prague, Minni, a nurse who interceded with Josef Mengele to save Fritzi, who had been selected for the gas chambers. Without Minni, neither Eva nor Fritzi would have survived.
When Auschwitz was liberated by the Soviet army in January 1945, Eva and Fritzi returned to Amsterdam. There they learned that Eva’s brother Heinz had died in Mauthausen of exhaustion in April, after the forced march from Auschwitz, and that her father had died three days before the end of the war.
Eva returned to school but felt bitter, angry and depressed. Otto Frank, who had learned of the death of his wife Edith and his daughters Anne and Margot, began to get close to Fritzi, especially after the discovery and the publication of Anne’s diary in 1947. When they married in 1953, Otto became Eva’s stepfather and he gave her the Leica camera he had used to photograph Anne and Margot.
At Otto’s suggestion, Eva went to London to take a photography course. There she met Zvi Schloss, a Bavarian-born Israeli citizen. They married in 1952, became the parents of three daughters, and Eva opened an antiques shop in Edgware.
Eva and Fritzi were invited to the opening of the exhibition ‘Anne Frank and the World’ at the Mall Galleries in 1986. The event was chaired by Ken Livingstone, leader of the Greater London Council, who called on Eva to speak. She had never spoken publicly about her experiences before, but went on to speak at events throughout the UK and co-founded the Anne Frank Trust UK with Gillian Walnes Perry.
Eva lived with survivor’s guilt in relation to her brother Heinz. In 2016, she spoke in Tralee, Co Kerry, at an International Women’s Day event organised by the Kerry Businesswomen's Association and the Bon Secours Hospital. In 2017, she organised an exhibition at the Jewish Museum in London of 30 of his paintings she had retrieved from their hiding place in Amsterdam.
She seldom spoke in public about Anne Frank apart from quoting the her diary where she said ‘I still believe that deep down human beings are good at heart’, commenting: ‘I cannot help remembering that she wrote this before she experienced Auschwitz and Belsen.’ Her books included The Promise (2006) and the bestselling After Auschwitz (2013).
Eva Schloss was appointed MBE for her work with the Anne Frank Trust and other Holocaust charities. She became an Austrian citizen again in 2021. Her mother Fritzi died in 1998 and her husband Zvi died in 2016. Three years ago, she danced with King Charles when he visited the JW3 centre on Finchley Road in December 2022. Eva died on 3 January 2026 and is survived by their daughters, Caroline, Jacky and Sylvia, and five grandchildren.
‘I have worked very, very hard to change people’s attitudes,’ Eva Schloss once told the BBC. ‘Each person you convince not to be racist is a positive.’ She believed that ‘we need to learn to live with each other in harmony, to accept each other for who and what we are. We must learn the lesson that human differences actually enrich our lives. We should not be afraid of people who are different from us, but we need to embrace their faiths and ways of life so that we can give our children and future generations a safer life to live’.
As for Anne Frank, many of the observations in her diary seem so relevant to events playing out today. For example, she wrote: ‘Terrible things are happening outside. At any time of night and day, poor helpless people are being dragged out of their homes. They’re allowed to take only a knapsack and a little cash with them, and even then, they’re robbed of these possessions on the way.
‘Families are torn apart; men, women, and children are separated. Children come home from school to find that their parents have disappeared. Women return from shopping to find their houses sealed, their families gone … Everyone is scared … the end is nowhere in sight.’
When the Jon S Randall Peace Page on Facebook cited this quotation in June 2019, it was labelled ‘fake’ and denied and the page was suspended by Facebook for some time. Snopes, the online fact-check site, researched and investigated the quote, and verified it. Eventually, when the suspension was lifted, Jon S Randall cited another quotation from Anne Frank that was often quoted by Eva Schloss: ‘It’s difficult in times like these: ideals, dreams and cherished hopes rise within us, only to be crushed by grim reality. It’s a wonder I haven’t abandoned all my ideals, they seem so absurd and impractical. Yet I cling to them because I still believe, in spite of everything, that people are truly good at heart.’
May her memory be a blessing, זיכרונה לברכה
Shabbat Shalom, שבת שלום
Tales of the Viennese Jews:
1, the chief rabbi and a French artist’s ‘pogrom’
2, a ‘positively rabbinic’ portrait of an Anglican dean
3, portraits of two imperial court financiers
4, portrait of Sigmund Freud, founder of psychoanalysis
5, Lily Renée, from Holocaust Survivor to Escape Artist
6, Sir Moses Montefiore and a decorative Torah Mantle
7, Theodor Herzl and the cycle of contradictions
8, Simon Wiesenthal and the café in Mauthausen
9, Leonard Cohen and ‘The Spice-Box of Earth’
10, Ludwig Wittgenstein and his Jewish grandparents
11, Wolfgang Amadeus Mozart and his Jewish librettist
12, Salomon Mayer von Rothschild and the railways in Vienna
13, Gustav Mahler and the ‘thrice homeless’ Jew
14, Beethoven at 250 and his Jewish connections in Vienna
15, Martin Buber and the idea of the ‘I-Thou’ relationship
16, Three Holocaust survivors who lived in Northern Ireland.
17, Schubert’s setting of Psalm 92 for the synagogue.
18, Bert Linder and his campaign against the Swiss banks.
19, Adele Bloch-Bauer and Gustav Klimt’s ‘Lady in Gold’.
20, Max Perutz, Nobel laureate and ‘the godfather of molecular biology’.
21, Marianne Faithfull (1946-2025) and her mother Eva Hermine von Sacher-Masoch (1912-1991)
22, Eva Geiringer Schloss (1929-2026), step-sister of Anne Frank
Patrick Comerford
Most people of my generation read Anne Frank’s Diary in our teenage years, and I remember how read it over a few days as a 14-year-old during the summer months on the beach in Ballinskelligs, Co Kerry, 60 years ago.
Perhaps this explains, in part, why I paid special attention to news reports in recent days of the death of Eva Schloss (formerly Eva Geiringer), a Holocaust survivor, educator and bestselling author, who was a step-sister of Anne Frank and a co-founder of the Anne Frank Trust UK.
I began this occasional blog series, ‘Tales of the Viennese Jews,’ in November 2019. I last returned to that series almost a year ago (7 February 2025), when I told the stories of Marianne Faithfull (1946-2025), the archetypal ‘wild child’ of the 1960s, of her brave battle for recovery from addiction and against cancer, and of her mother, Eva Hermine von Sacher-Masoch (1912-1991), a self-styled baroness who resisted the Nazis in Austria. My previous posting in this series had been the story of Max Perutz (18 May 2021).
The Tales from the Vienna Woods is a waltz by the composer Johann Strauss II (1825-1899), written more than a century and a half ago in 1868. Although Strauss was baptised in the Roman Catholic Church, he was born into a prominent Jewish family. Because the Nazis had a particular penchant for Strauss’s music, they tried to conceal and even deny the Strauss family’s Jewish identity.
However, the stories of Vienna’s Jews cannot be hidden, and many of these stories are told in the exhibits in the Jewish Museum in its two locations, at the Palais Eskeles on Dorotheergasse and in the Misrachi-Haus in Judenplatz.
Rather than describe both museums in detail in one or two postings, I decided after a visit to Vienna to re-tell some of these stories through this series, celebrating a culture and a community whose stories should never be forgotten.
Eva Geiringer was born in Vienna on 11 May 1929 into a middle-class Jewish family, the daughter of Elfriede Markovits, known as Fritzi, and Erich Geiringer, a businessman. The family observed the main Jewish festivals and did not eat pork, but they were not orthodox.
Their lives changed overnight with the Anschluss, the German annexation of Austria, in 1938. After Eva’s older brother Heinz was beaten up at school because he was Jewish came home blood-soaked, the Geiringer family decided to leave Vienna and moved first to Brussels and then to Amsterdam.
Eva was 11 when the family arrived in Amsterdam in 1940. Anne Frank, who was a month younger, lived with her parents, Otto and Edith Frank, and her sister in the same block of flats in Merwedeplein: Anne lived at flat 37 and Eva at 46. They were not close, nor were they alike – Eva was athletic, while Anne was more interested in fashion, films and flirting.
When the Netherlands fell to the Nazis, they were forced to wear yellow stars. As life got worse, the two families found false papers and went into hiding, moving seven times in two years before ending up in an attic flat with a secret compartment behind a trapdoor.
While the Geiringer family were having breakfast on Eva’s 15th birthday, the Gestapo stormed in and marched them to their headquarters, where they were beaten before being sent from Westerbork to Auschwitz. Eva and her mother were separated from Eva’s father and brother, their heads were shaved and Eva was tattooed with the number A/5272.
Eva later recalled in detail the repeated humiliations, the starvation, the rats, beetles and lice, the brutal beatings, frostbite and diarrhoea, being forced to watch prisoners being hanged, and being forced to carry away dead bodies.
When Eva went to the hospital block in Birkenau with a high fever, she met her cousin from Prague, Minni, a nurse who interceded with Josef Mengele to save Fritzi, who had been selected for the gas chambers. Without Minni, neither Eva nor Fritzi would have survived.
When Auschwitz was liberated by the Soviet army in January 1945, Eva and Fritzi returned to Amsterdam. There they learned that Eva’s brother Heinz had died in Mauthausen of exhaustion in April, after the forced march from Auschwitz, and that her father had died three days before the end of the war.
Eva returned to school but felt bitter, angry and depressed. Otto Frank, who had learned of the death of his wife Edith and his daughters Anne and Margot, began to get close to Fritzi, especially after the discovery and the publication of Anne’s diary in 1947. When they married in 1953, Otto became Eva’s stepfather and he gave her the Leica camera he had used to photograph Anne and Margot.
At Otto’s suggestion, Eva went to London to take a photography course. There she met Zvi Schloss, a Bavarian-born Israeli citizen. They married in 1952, became the parents of three daughters, and Eva opened an antiques shop in Edgware.
Eva and Fritzi were invited to the opening of the exhibition ‘Anne Frank and the World’ at the Mall Galleries in 1986. The event was chaired by Ken Livingstone, leader of the Greater London Council, who called on Eva to speak. She had never spoken publicly about her experiences before, but went on to speak at events throughout the UK and co-founded the Anne Frank Trust UK with Gillian Walnes Perry.
Eva lived with survivor’s guilt in relation to her brother Heinz. In 2016, she spoke in Tralee, Co Kerry, at an International Women’s Day event organised by the Kerry Businesswomen's Association and the Bon Secours Hospital. In 2017, she organised an exhibition at the Jewish Museum in London of 30 of his paintings she had retrieved from their hiding place in Amsterdam.
She seldom spoke in public about Anne Frank apart from quoting the her diary where she said ‘I still believe that deep down human beings are good at heart’, commenting: ‘I cannot help remembering that she wrote this before she experienced Auschwitz and Belsen.’ Her books included The Promise (2006) and the bestselling After Auschwitz (2013).
Eva Schloss was appointed MBE for her work with the Anne Frank Trust and other Holocaust charities. She became an Austrian citizen again in 2021. Her mother Fritzi died in 1998 and her husband Zvi died in 2016. Three years ago, she danced with King Charles when he visited the JW3 centre on Finchley Road in December 2022. Eva died on 3 January 2026 and is survived by their daughters, Caroline, Jacky and Sylvia, and five grandchildren.
‘I have worked very, very hard to change people’s attitudes,’ Eva Schloss once told the BBC. ‘Each person you convince not to be racist is a positive.’ She believed that ‘we need to learn to live with each other in harmony, to accept each other for who and what we are. We must learn the lesson that human differences actually enrich our lives. We should not be afraid of people who are different from us, but we need to embrace their faiths and ways of life so that we can give our children and future generations a safer life to live’.
As for Anne Frank, many of the observations in her diary seem so relevant to events playing out today. For example, she wrote: ‘Terrible things are happening outside. At any time of night and day, poor helpless people are being dragged out of their homes. They’re allowed to take only a knapsack and a little cash with them, and even then, they’re robbed of these possessions on the way.
‘Families are torn apart; men, women, and children are separated. Children come home from school to find that their parents have disappeared. Women return from shopping to find their houses sealed, their families gone … Everyone is scared … the end is nowhere in sight.’
When the Jon S Randall Peace Page on Facebook cited this quotation in June 2019, it was labelled ‘fake’ and denied and the page was suspended by Facebook for some time. Snopes, the online fact-check site, researched and investigated the quote, and verified it. Eventually, when the suspension was lifted, Jon S Randall cited another quotation from Anne Frank that was often quoted by Eva Schloss: ‘It’s difficult in times like these: ideals, dreams and cherished hopes rise within us, only to be crushed by grim reality. It’s a wonder I haven’t abandoned all my ideals, they seem so absurd and impractical. Yet I cling to them because I still believe, in spite of everything, that people are truly good at heart.’
May her memory be a blessing, זיכרונה לברכה
Shabbat Shalom, שבת שלום
Tales of the Viennese Jews:
1, the chief rabbi and a French artist’s ‘pogrom’
2, a ‘positively rabbinic’ portrait of an Anglican dean
3, portraits of two imperial court financiers
4, portrait of Sigmund Freud, founder of psychoanalysis
5, Lily Renée, from Holocaust Survivor to Escape Artist
6, Sir Moses Montefiore and a decorative Torah Mantle
7, Theodor Herzl and the cycle of contradictions
8, Simon Wiesenthal and the café in Mauthausen
9, Leonard Cohen and ‘The Spice-Box of Earth’
10, Ludwig Wittgenstein and his Jewish grandparents
11, Wolfgang Amadeus Mozart and his Jewish librettist
12, Salomon Mayer von Rothschild and the railways in Vienna
13, Gustav Mahler and the ‘thrice homeless’ Jew
14, Beethoven at 250 and his Jewish connections in Vienna
15, Martin Buber and the idea of the ‘I-Thou’ relationship
16, Three Holocaust survivors who lived in Northern Ireland.
17, Schubert’s setting of Psalm 92 for the synagogue.
18, Bert Linder and his campaign against the Swiss banks.
19, Adele Bloch-Bauer and Gustav Klimt’s ‘Lady in Gold’.
20, Max Perutz, Nobel laureate and ‘the godfather of molecular biology’.
21, Marianne Faithfull (1946-2025) and her mother Eva Hermine von Sacher-Masoch (1912-1991)
22, Eva Geiringer Schloss (1929-2026), step-sister of Anne Frank
21 December 2025
The almshouse chapel and
a controversial statue have
survived in the Museum
of the Home in Hoxton
The painted and varnished boards in the chancel area of the former almshouse chapel in the Museum of the Home in Hoxton (Photograph: Patrick Comerford, 2025)
Patrick Comerford
A group of three of us spent much of Thursday afternoon at the Museum of the Home in Hoxton, in the London Borough of Hackney, close to Hoxton station and Shoreditch. The museum is housed in former almshouses built over 300 years ago in 1714, and despite many changes over the past century or more, the almshouse chapel survives with many of its original details, including a memorial to and a copy of a statue of the original benefactor, Sir Robert Geffrye (1613-1704), who made his fortune in the 17th century as a slave trader.
As the estates of titled and landed families began to be broken up at the end of the 17th century, many of the large houses in the Hoxton area came to be used as schools, hospitals or asylums, and almshouses were built on the land given by benefactors, most of whom were City liverymen.
These almshouses included Aske’s Almshouses or Haberdashers’ Almshouses, built on Pitfield Street in 1689 thanks Robert Aske’s endowment for 20 poor haberdashers. The almshouses endowed by Sir Robert Geffrye were established by the Ironmongers’ Company on Kingsland Road in 1714.
The former chapel retains much of its original furniture, including the wooden pulpit, prayer desk and pews (Photograph: Patrick Comerford, 2025)
The 14 almshouses were built in 1714 for around 50 residents in need associated with the Ironmongers’ Company. They were financed by Geffrye, a merchant and slave trader who had once been Lord Mayor of London and Master of the Ironmongers’ Company, one of the livery companies of the City of London.
The original 14 almshouses had four rooms each – one room for each resident. The central Great Room was used as a meeting place and to socialise for the first two years of the almshouses, but it was then turned into a chapel at the heart of the buildings and it was used primarily for Sunday services.
In addition, the almshouses had a matron, groundskeeper and chapel clerk, all employed from among the pensioners. The almshouses also had a chaplain, who was not a pensioner and who held a position of authority.
Inside the double doors, with chapel bell, in the former chapel (Photograph: Patrick Comerford, 2025)
The chapel remains a beautiful, high-ceiling space complete with wooden pulpit, prayer desk and pews. Behind the rails, where the altar once stood, three varnished boards survive, inscribed in gold lettering with the Apostles’ Creed, the Ten Commandments and the Lord’s Prayer. The residents of the almshouses were obliged to attend the Sunday services in the chapel each week.
A monument to Sir Robert Geffrye and his wife Priscilla was moved to the former chapel from their local church, and the additional context of the origins of their wealth is explained in simple terms.
The survival of the chapel is a reminder that the museum is set within a real space that was once been part of daily life for the residents of the almshouses. The 300-year old space can be hired for ceremonies and events on Mondays, and after 5 pm from Tuesday to Sunday. The Reading Room off the chapel provides additional space that can be booked for receptions or private dining.
In the Undercroft, the space beneath the former chapel (Photograph: Patrick Comerford, 2025)
Most of the basement space has been cleaned up to make it suitable for museum displays. The space beneath the chapel or the Undercroft has been left with its brick arches exposed and it has been modernised to create a beautiful, intimate space for small groups.
The vaulted ceilings and soft lighting give the room a warm, yet dramatic character. The Undercroft has its own door onto the Gardens Through Time, allowing receptions to spill out into the evening air.
By the late 19th century, Hoxton had become one of the most impoverished parts of the East End. the remaining pensioners in the almshouses were moved to Kent and Hampshire, and the Ironmongers’ Company closed the almshouses in 1911.
London County Council was keen to save the gardens in a densely populated part of the East Ebd, and saw the potential of giving the almshouses a new purpose as a museum. The Geffrye Museum, with collections of furniture and wood crafts, opened in 1914 and remained open throughout World War II. It became a charitable trust in 1991, and after a two-year £18 million development and refurbishment project reopened in 2018 as the Museum of the Home.
The Museum of the Home, housed in the 18th century Grade I listed former almshouses, invites visitors to take a journey through homes over the last four centuries, exploring how people once lived and lived now.
The statue of Sir Robert Geffrye is in a niche above a pair of doors leading into the former chapel (Photograph: Patrick Comerford, 2025)
The museum has been the focus of controversy recently, with calls to remove the replica statue of Sir Robert Geffrye from the front of the building, above the doors leading directly into the chapel, and revelations of interference by the Conservative government in the consultations and decision-making process.
The statue is set in a niche above what looks like the main entrance to the museum, but is in fact a pair of long since blocked off doors into the chapel.
Geffrye was became an East India merchant and had two terms as Master Ironmonger. He was knighted in 1673, was Sheriff of London in 1674, and was the Lord Mayor of London in 1685-1686, and President of Bridewell and Bethlehem Hospitals in 1692-1693. Geffrye was a significant trader in tobacco, invested in the Atlantic slave trade and was part owner of a slave ship, the China Merchant.
The museum held consultations in 2020-2021 on removing the statue. With little subtlety, Oliver Dowden, the then Tory culture secretary, threatened the museum’s funding if the statute was moved: ‘It is imperative that you continue to act impartially, in line with your publicly funded status, and not in a way that brings this into question.’
The memorial to Sir Robert Geffrye inside the former chapel of the almshouses (Photograph: Patrick Comerford, 2025)
Despite strong, vocal local objections, the museum board decided to leave the statue over the former chapel doors and to place interpretive explanations outside, below the statue, inside the chapel, beneath the Geffrye memorial..
Ironically, this is not the original statue of Geffrye but a copy of the original made by John Nost in 1723-1724. The original statue was removed when the almshouses closed and set up in the new almshouses at Mottingham in 1910.
Since then, the almshouses have moved yet again to Hook, Hampshire, taking the statue with them. The present statue is a copy of the original and was made by James Maude & Co of Mansfield.
The statue of Sir Robert Geffrye above the chapel doors is a copy of the original and was made by James Maude & Co of Mansfield (Photograph: Andy Scott 2022 / Wikpedia, CC BY-SA 4.0)
Patrick Comerford
A group of three of us spent much of Thursday afternoon at the Museum of the Home in Hoxton, in the London Borough of Hackney, close to Hoxton station and Shoreditch. The museum is housed in former almshouses built over 300 years ago in 1714, and despite many changes over the past century or more, the almshouse chapel survives with many of its original details, including a memorial to and a copy of a statue of the original benefactor, Sir Robert Geffrye (1613-1704), who made his fortune in the 17th century as a slave trader.
As the estates of titled and landed families began to be broken up at the end of the 17th century, many of the large houses in the Hoxton area came to be used as schools, hospitals or asylums, and almshouses were built on the land given by benefactors, most of whom were City liverymen.
These almshouses included Aske’s Almshouses or Haberdashers’ Almshouses, built on Pitfield Street in 1689 thanks Robert Aske’s endowment for 20 poor haberdashers. The almshouses endowed by Sir Robert Geffrye were established by the Ironmongers’ Company on Kingsland Road in 1714.
The former chapel retains much of its original furniture, including the wooden pulpit, prayer desk and pews (Photograph: Patrick Comerford, 2025)
The 14 almshouses were built in 1714 for around 50 residents in need associated with the Ironmongers’ Company. They were financed by Geffrye, a merchant and slave trader who had once been Lord Mayor of London and Master of the Ironmongers’ Company, one of the livery companies of the City of London.
The original 14 almshouses had four rooms each – one room for each resident. The central Great Room was used as a meeting place and to socialise for the first two years of the almshouses, but it was then turned into a chapel at the heart of the buildings and it was used primarily for Sunday services.
In addition, the almshouses had a matron, groundskeeper and chapel clerk, all employed from among the pensioners. The almshouses also had a chaplain, who was not a pensioner and who held a position of authority.
Inside the double doors, with chapel bell, in the former chapel (Photograph: Patrick Comerford, 2025)
The chapel remains a beautiful, high-ceiling space complete with wooden pulpit, prayer desk and pews. Behind the rails, where the altar once stood, three varnished boards survive, inscribed in gold lettering with the Apostles’ Creed, the Ten Commandments and the Lord’s Prayer. The residents of the almshouses were obliged to attend the Sunday services in the chapel each week.
A monument to Sir Robert Geffrye and his wife Priscilla was moved to the former chapel from their local church, and the additional context of the origins of their wealth is explained in simple terms.
The survival of the chapel is a reminder that the museum is set within a real space that was once been part of daily life for the residents of the almshouses. The 300-year old space can be hired for ceremonies and events on Mondays, and after 5 pm from Tuesday to Sunday. The Reading Room off the chapel provides additional space that can be booked for receptions or private dining.
In the Undercroft, the space beneath the former chapel (Photograph: Patrick Comerford, 2025)
Most of the basement space has been cleaned up to make it suitable for museum displays. The space beneath the chapel or the Undercroft has been left with its brick arches exposed and it has been modernised to create a beautiful, intimate space for small groups.
The vaulted ceilings and soft lighting give the room a warm, yet dramatic character. The Undercroft has its own door onto the Gardens Through Time, allowing receptions to spill out into the evening air.
By the late 19th century, Hoxton had become one of the most impoverished parts of the East End. the remaining pensioners in the almshouses were moved to Kent and Hampshire, and the Ironmongers’ Company closed the almshouses in 1911.
London County Council was keen to save the gardens in a densely populated part of the East Ebd, and saw the potential of giving the almshouses a new purpose as a museum. The Geffrye Museum, with collections of furniture and wood crafts, opened in 1914 and remained open throughout World War II. It became a charitable trust in 1991, and after a two-year £18 million development and refurbishment project reopened in 2018 as the Museum of the Home.
The Museum of the Home, housed in the 18th century Grade I listed former almshouses, invites visitors to take a journey through homes over the last four centuries, exploring how people once lived and lived now.
The statue of Sir Robert Geffrye is in a niche above a pair of doors leading into the former chapel (Photograph: Patrick Comerford, 2025)
The museum has been the focus of controversy recently, with calls to remove the replica statue of Sir Robert Geffrye from the front of the building, above the doors leading directly into the chapel, and revelations of interference by the Conservative government in the consultations and decision-making process.
The statue is set in a niche above what looks like the main entrance to the museum, but is in fact a pair of long since blocked off doors into the chapel.
Geffrye was became an East India merchant and had two terms as Master Ironmonger. He was knighted in 1673, was Sheriff of London in 1674, and was the Lord Mayor of London in 1685-1686, and President of Bridewell and Bethlehem Hospitals in 1692-1693. Geffrye was a significant trader in tobacco, invested in the Atlantic slave trade and was part owner of a slave ship, the China Merchant.
The museum held consultations in 2020-2021 on removing the statue. With little subtlety, Oliver Dowden, the then Tory culture secretary, threatened the museum’s funding if the statute was moved: ‘It is imperative that you continue to act impartially, in line with your publicly funded status, and not in a way that brings this into question.’
The memorial to Sir Robert Geffrye inside the former chapel of the almshouses (Photograph: Patrick Comerford, 2025)
Despite strong, vocal local objections, the museum board decided to leave the statue over the former chapel doors and to place interpretive explanations outside, below the statue, inside the chapel, beneath the Geffrye memorial..
Ironically, this is not the original statue of Geffrye but a copy of the original made by John Nost in 1723-1724. The original statue was removed when the almshouses closed and set up in the new almshouses at Mottingham in 1910.
Since then, the almshouses have moved yet again to Hook, Hampshire, taking the statue with them. The present statue is a copy of the original and was made by James Maude & Co of Mansfield.
The statue of Sir Robert Geffrye above the chapel doors is a copy of the original and was made by James Maude & Co of Mansfield (Photograph: Andy Scott 2022 / Wikpedia, CC BY-SA 4.0)
19 December 2025
A reminder that even in darkness
resilience and hope can shine and
bring light into the darkest places
The Chanukiah from the Jewish Museum at the Museum of the Home in London yesterday (Photograph: Patrick Comerford, 2025)
Patrick Comerford
We had intended to go to the Chanukah lighting ceremony in Bletchley Park last Sunday. But circumstances changed last weekend, events caught up with us, and we never got there along with a friend who was visiting us. Then, as Sunday afternoon unfolded, any intentions, any plans, or any notions of being in Bletchley were forgotten as news broke of the attack at Bondi Beach in Sydney, which has become a tragedy for Jewish communities around the world.
Chanukah continues until next Sunday evening. But this year it has become an especially personally poignant and deeply painful Chanukah for many people in England, with the Bondi Beach attack coming so soon after the attack on the Heaton Park Synagogue in Manchester. It is a stark reminder too that antisemitism is a global threat and of how widespread and dangerous hatred has become.
It was an act of violence that highlights the urgent need for all to unite against hatred and to continue collectively all efforts to pursue safety, tolerance, and understanding. But Chanukah symbolises hope, perseverance and endurance, a reminder that even in darkness, resilience and hope can shine the brightest, and for many it is a challenge to bring light into even the darkest times and places.
Having missed the lighting of the Chanukiah in Bletchley Park last Sunday evening, we found ourselves unexpectedly with an opportunity to join a celebration of Chanukah in London yesterday in a collaboration between the Jewish Museum and the Museum of the Home.
After lighting five of the the candles and reciting the blessings we sang the first verse of Ma’oz Tzur (מָעוֹז צוּר) a liturgical poem or piyyut in Hebrew sung at Hanukkah after lighting the festival lights:
My Refuge, my Rock of Salvation!
’Tis pleasant to sing your praises.
Let our house of prayer be restored.
And there we will offer you our thanks.
When you will have slaughtered the barking foe.
Then we will celebrate with song and psalm
the altar’s dedication.
It is a hymn that tells Jewish history in a poetic form and celebrates deliverance from four ancient enemies, Pharaoh, Nebuchadnezzar, Haman and Antiochus. It is named for its Hebrew incipit, which means ‘Strong Rock (of my Salvation)’, a name or epithet for God. It may have been written in the 13th century, although recent research suggests the 12th century. It was sung only at home originally, but has been sung in the synagogue since at least the 19th century.
The Museum of the Home in Hoxton is in 18th-century former almshouses founded in 1714 (Photograph: Patrick Comerford, 2025)
Three of us were visiting the Museum of the Home, formerly the Geffrye Museum, which is housed in the 18th-century Grade I-listed former almshouses on Kingsland Road in Hoxton. The almshouses was first built in 1714 with a bequest ln a legacy from Sir Robert Geffrye (1613-1704).
A special all-day event in the Museum of the Home yesterday (18 December 2025) was ‘Object Handling with the Jewish Museum’ from 11 am to 4 pm. This was a free, drop-in day, with an invitation to get up close and personal with handling objects from the Jewish Museum’s collection at the recreation in the Museum of the Home of the 1913 tenement flat, where the Delinsky family will be preparing for a Hanukkah feast.
The day included doughnuts from Rinkoff’s Bakery for sale in their shop and dreidels to play outside their 1913 room, and ended with lighting a special Chanukiah in the atrium at 4 pm.
Sir Robert Geffrye had been a merchant, slave trader, Lord Mayor of London and Master of the Ironmongers’ Company. The almshouses were built to house the widows of ironmongers, and had 14 four-room houses, housing up to 56 pensioners, with a large garden. The Ironmongers' Company decided by 1911 the area had become too dangerous for pensioners and moved to new premises.
The Geffrye Almshouse and its gardens were bought by the London County Council in 1911. The gardens represented 14% of the open space in Shoreditch, a densely populated area, and the Geffrye Museum opened in 1914. The museum was run in the late 20th century by the Inner London Education Authority (ILEA), before becoming a charitable trust in 1991.
The museum closed in 2018 for 2½ years for an £18 million development project and reopened as the Museum of the Home in 2021. The museum explores home and home life from 1600 to the present day with galleries that ask questions about ‘home’, present diverse lived experiences, and examine the psychological and emotional relationships people have with the idea of ‘home’ alongside a series of period room displays.
The museum hosts exhibitions that exploring the meaning of home to diverse communities. The main museum building is Grade I listed, and several buildings connected with the museum are listed Grade II* and Grade II.
The Tenement Flat recreates a Friday night in 1913 when the Delinsky family prepares to welcome in Shabbos (Photograph: Patrick Comerford, 2025)
The Tenement Flat in 1913 is a permanent exhibition in the museum that recreates a Friday night when the Delinsky family prepares to welcome in Shabbos. Their flat is in the Rothschild Buildings, among dozens of tenement blocks built in the late 1800s in an effort to clear inner London of notorious slums and raise the standard of living for working-class Londoners.
By the 1980s, these blocks had come symbols of east London’s poverty, and the Rothschild Buildings were among many that were demolished.
In the museum exhibition, the Delinsky family welcomes in Shabbos on Friday nights. Ray’s famous lokshen soup is simmering on the stove as she prepares the chicken to be roasted in the oven. Ray’s daughter Bessie has spent most of the day tirelessly cleaning the flat and has just sent her brother Nathan to Brick Lane for some last-minute needs. Their father Israel has finished a long week of work and has gone to the local synagogue to pray, before returning home to begin dinner with a blessing.
The room was curated with the help of members of Jewish community groups and was funded by the Shoresh Trust. The objects in the room include religious silverware from ca 1900-1910, and The Economical Jewish Cook by May Henry and Edith B Cohen (1897).
Shabbat Mikets or the Shabbat in Chanukah begins this evening (19 December 2025) at 3:38 pm and the time for lighting the Chanukah candles at home is some time between 3:03 pm and 3:38 pm.
Shabbat Shalom, שבת שלום
Chag Sameach Chanukah, חג חנוכה שמח
Lighting the Chanukiah with the Jewish Museum at the Museum of the Home in London last night (Patrick Comerford, 2025)
Patrick Comerford
We had intended to go to the Chanukah lighting ceremony in Bletchley Park last Sunday. But circumstances changed last weekend, events caught up with us, and we never got there along with a friend who was visiting us. Then, as Sunday afternoon unfolded, any intentions, any plans, or any notions of being in Bletchley were forgotten as news broke of the attack at Bondi Beach in Sydney, which has become a tragedy for Jewish communities around the world.
Chanukah continues until next Sunday evening. But this year it has become an especially personally poignant and deeply painful Chanukah for many people in England, with the Bondi Beach attack coming so soon after the attack on the Heaton Park Synagogue in Manchester. It is a stark reminder too that antisemitism is a global threat and of how widespread and dangerous hatred has become.
It was an act of violence that highlights the urgent need for all to unite against hatred and to continue collectively all efforts to pursue safety, tolerance, and understanding. But Chanukah symbolises hope, perseverance and endurance, a reminder that even in darkness, resilience and hope can shine the brightest, and for many it is a challenge to bring light into even the darkest times and places.
Having missed the lighting of the Chanukiah in Bletchley Park last Sunday evening, we found ourselves unexpectedly with an opportunity to join a celebration of Chanukah in London yesterday in a collaboration between the Jewish Museum and the Museum of the Home.
After lighting five of the the candles and reciting the blessings we sang the first verse of Ma’oz Tzur (מָעוֹז צוּר) a liturgical poem or piyyut in Hebrew sung at Hanukkah after lighting the festival lights:
My Refuge, my Rock of Salvation!
’Tis pleasant to sing your praises.
Let our house of prayer be restored.
And there we will offer you our thanks.
When you will have slaughtered the barking foe.
Then we will celebrate with song and psalm
the altar’s dedication.
It is a hymn that tells Jewish history in a poetic form and celebrates deliverance from four ancient enemies, Pharaoh, Nebuchadnezzar, Haman and Antiochus. It is named for its Hebrew incipit, which means ‘Strong Rock (of my Salvation)’, a name or epithet for God. It may have been written in the 13th century, although recent research suggests the 12th century. It was sung only at home originally, but has been sung in the synagogue since at least the 19th century.
The Museum of the Home in Hoxton is in 18th-century former almshouses founded in 1714 (Photograph: Patrick Comerford, 2025)
Three of us were visiting the Museum of the Home, formerly the Geffrye Museum, which is housed in the 18th-century Grade I-listed former almshouses on Kingsland Road in Hoxton. The almshouses was first built in 1714 with a bequest ln a legacy from Sir Robert Geffrye (1613-1704).
A special all-day event in the Museum of the Home yesterday (18 December 2025) was ‘Object Handling with the Jewish Museum’ from 11 am to 4 pm. This was a free, drop-in day, with an invitation to get up close and personal with handling objects from the Jewish Museum’s collection at the recreation in the Museum of the Home of the 1913 tenement flat, where the Delinsky family will be preparing for a Hanukkah feast.
The day included doughnuts from Rinkoff’s Bakery for sale in their shop and dreidels to play outside their 1913 room, and ended with lighting a special Chanukiah in the atrium at 4 pm.
Sir Robert Geffrye had been a merchant, slave trader, Lord Mayor of London and Master of the Ironmongers’ Company. The almshouses were built to house the widows of ironmongers, and had 14 four-room houses, housing up to 56 pensioners, with a large garden. The Ironmongers' Company decided by 1911 the area had become too dangerous for pensioners and moved to new premises.
The Geffrye Almshouse and its gardens were bought by the London County Council in 1911. The gardens represented 14% of the open space in Shoreditch, a densely populated area, and the Geffrye Museum opened in 1914. The museum was run in the late 20th century by the Inner London Education Authority (ILEA), before becoming a charitable trust in 1991.
The museum closed in 2018 for 2½ years for an £18 million development project and reopened as the Museum of the Home in 2021. The museum explores home and home life from 1600 to the present day with galleries that ask questions about ‘home’, present diverse lived experiences, and examine the psychological and emotional relationships people have with the idea of ‘home’ alongside a series of period room displays.
The museum hosts exhibitions that exploring the meaning of home to diverse communities. The main museum building is Grade I listed, and several buildings connected with the museum are listed Grade II* and Grade II.
The Tenement Flat recreates a Friday night in 1913 when the Delinsky family prepares to welcome in Shabbos (Photograph: Patrick Comerford, 2025)
The Tenement Flat in 1913 is a permanent exhibition in the museum that recreates a Friday night when the Delinsky family prepares to welcome in Shabbos. Their flat is in the Rothschild Buildings, among dozens of tenement blocks built in the late 1800s in an effort to clear inner London of notorious slums and raise the standard of living for working-class Londoners.
By the 1980s, these blocks had come symbols of east London’s poverty, and the Rothschild Buildings were among many that were demolished.
In the museum exhibition, the Delinsky family welcomes in Shabbos on Friday nights. Ray’s famous lokshen soup is simmering on the stove as she prepares the chicken to be roasted in the oven. Ray’s daughter Bessie has spent most of the day tirelessly cleaning the flat and has just sent her brother Nathan to Brick Lane for some last-minute needs. Their father Israel has finished a long week of work and has gone to the local synagogue to pray, before returning home to begin dinner with a blessing.
The room was curated with the help of members of Jewish community groups and was funded by the Shoresh Trust. The objects in the room include religious silverware from ca 1900-1910, and The Economical Jewish Cook by May Henry and Edith B Cohen (1897).
Shabbat Mikets or the Shabbat in Chanukah begins this evening (19 December 2025) at 3:38 pm and the time for lighting the Chanukah candles at home is some time between 3:03 pm and 3:38 pm.
Shabbat Shalom, שבת שלום
Chag Sameach Chanukah, חג חנוכה שמח
Lighting the Chanukiah with the Jewish Museum at the Museum of the Home in London last night (Patrick Comerford, 2025)
Daily prayer in Advent 2025:
20, Friday 19 December 2025
Inside the Chapel of the Hospital of Saint John Baptist without the Barrs, Lichfield (Photograph: Patrick Comerford, 2025)
Patrick Comerford
We are in the final days of the Season of Advent, and Christmas Day is less than a week away. This week began with the Third Sunday of Advent (Advent III, 14 December 2025), also known as Gaudete Sunday.
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, 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 Birth of Saint the Baptist (see Luke 1: 57-66) … an icon from the Monastery of Anopolis in the Museum of Christian Art in Iraklion, Crete (Photograph: Patrick Comerford)
Luke 1: 5-25 (NRSVA):
5 In the days of King Herod of Judea, there was a priest named Zechariah, who belonged to the priestly order of Abijah. His wife was a descendant of Aaron, and her name was Elizabeth. 6 Both of them were righteous before God, living blamelessly according to all the commandments and regulations of the Lord. 7 But they had no children, because Elizabeth was barren, and both were getting on in years.
8 Once when he was serving as priest before God and his section was on duty, 9 he was chosen by lot, according to the custom of the priesthood, to enter the sanctuary of the Lord and offer incense. 10 Now at the time of the incense-offering, the whole assembly of the people was praying outside. 11 Then there appeared to him an angel of the Lord, standing at the right side of the altar of incense. 12 When Zechariah saw him, he was terrified; and fear overwhelmed him. 13 But the angel said to him, ‘Do not be afraid, Zechariah, for your prayer has been heard. Your wife Elizabeth will bear you a son, and you will name him John. 14 You will have joy and gladness, and many will rejoice at his birth, 15 for he will be great in the sight of the Lord. He must never drink wine or strong drink; even before his birth he will be filled with the Holy Spirit. 16 He will turn many of the people of Israel to the Lord their God. 17 With the spirit and power of Elijah he will go before him, to turn the hearts of parents to their children, and the disobedient to the wisdom of the righteous, to make ready a people prepared for the Lord.’ 18 Zechariah said to the angel, ‘How will I know that this is so? For I am an old man, and my wife is getting on in years.’ 19 The angel replied, ‘I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to bring you this good news. 20 But now, because you did not believe my words, which will be fulfilled in their time, you will become mute, unable to speak, until the day these things occur.’
21 Meanwhile, the people were waiting for Zechariah, and wondered at his delay in the sanctuary. 22 When he did come out, he could not speak to them, and they realized that he had seen a vision in the sanctuary. He kept motioning to them and remained unable to speak. 23 When his time of service was ended, he went to his home.
24 After those days his wife Elizabeth conceived, and for five months she remained in seclusion. She said, 25 ‘This is what the Lord has done for me when he looked favourably on me and took away the disgrace I have endured among my people.’
‘O Radix Jesse’ … the Tree of Jesse (1703), an icon in the Museum of Christian Art in Iraklion, Crete (Photograph: Patrick Comerford)
Today’s Reflections:
In the Gospel reading at the Eucharist today (Luke 1: 5-25), we continue in a series of readings before Christmas that draw on the two nativity narratives found in Matthew 1: 1-24 and Luke 1: 5-79.
During the week before Christmas, the great canticle Magnificat at Evensong traditionally has a refrain or antiphon attached to it proclaiming the ascriptions or ‘names’ given to God through the Old Testament. Each name develops into a prophecy of the coming of the Messiah.
O Sapientia, or O Wisdom, is the first of these days, and was marked on Wednesday (17 December). It was followed yesterday (18 December) by O Adonai, and then O Root of Jesse today (19 December), O Key of David tomorrow (20 December), and then O Dayspring, O King of the Nations, and, finally on 23 December, O Emmanuel.
In the old Sarum rite, these were sung one day earlier, beginning on 16 December, requiring another ascription for 23 December, this being O Virgin of Virgins. Since this was clearly apposite to the Blessed Virgin Mary, and not a ‘title’ of God, it was not adopted much beyond Sarum and, with the revision of the Calendar, Anglicans have adopted the more widely-used formulæ and dating.
The seven majestic Messianic titles for Christ are based on Biblical prophecies, and they help the Church to recall the variety of the ills of humanity before the coming of the Redeemer as each antiphon in turn pleads with mounting impatience for Christ to save his people.
The Gospel reading at the Eucharist today (Luke 1: 5-25), tells the story of the birth of Saint John the Baptist.
The story of Saint John the Baptist is central to the Nativity narrative, but it is interesting to note that Saint John the Baptist is also revered as a prophet in Islam and that, as Yaḥyā ibn Zakariyā, he is mentioned five times in the Qur’an.
The passages on Yāhya in the Qur’an describe his God-given gift of wisdom which he acquires in youth, as well as his parallels with Jesus. The Qur’an frequently mentions Zechariah (Zakariya) and his continuous praying for the birth of a son. Zakariya’s wife Elizabeth (Isha) was barren and therefore the birth of a child seemed impossible. As a gift from God, Zakariya was given a son named Yāhya.
Islamic tradition says John the Baptist or Yāhya greeted Muhammad on the night of al-Isra al-Mi’raj, along with Jesus (Isa), on the second heaven. His story was also told to the Abyssinian king during the Muslim migration to Abyssinia. According to the Qur’an, Yahya was one on whom God sent peace on the day that he was born and the day that he died.
Although most Muslims do not celebrate Christmas, the birth of Jesus is also described in two places in the Qur’an: Sura 3 (Al Imram) and Sura 19 (Maryam), and in popular Muslim belief the second coming or return of Jesus is to take place at the Umayyad Mosque in Damascus.
The Minaret of Jesus is the tallest of the three minarets of the Umayyad Mosque, also known as the Great Mosque of Damascus mosque. Muslims and Christians alike also revere that mosque as the burial place of the head of John the Baptist.
Syria itself is a central location in understanding the beginnings of Christianity: in his popular hymn ‘Dear Lord and Father of Mankind’, John Greenleaf Whittier locates Christ’s ministry and miracles ‘by the Syrian Sea’; Saint Luke’s Gospel dates the first Christmas to the time ‘while Quirinius was governor of Syria’ (Luke 2: 2); later, Saint Paul experiences his dramatic conversion on the road to Damascus (Acts 9: 1-22); and it was in Antioch, long a part of Syria, that the disciples are first called ‘Christians’ (Acts 11: 25).
Events in Syria in recent years are a reminder that the Christmas story is a story shared by all people in that region. When Syrians celebrated the fall of the Assad regime at Friday prayers a year ago (13 December 2024), they converged in their thousands on the Umayyad Mosque.
Saint John the Baptist remains a key figure for all who are engaged in Christian-Muslim dialogue.
Saint John the Baptist depicted in a window in the Chapel of Saint John’s Hospital, Lichfield (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Friday 19 December 2025):
The theme this week (14 to 20 December 2025) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘The Floating Church’ (pp 10-11). This theme was introduced last Sunday with a Programme Update by Sister Veronica of the Community of the Sisters of the Church in Melanesia.
The USPG Prayer Diary today (Friday 19 December 2025) invites us to pray:
We pray for the wider communities the Sisters serve. May families, elders, and young people be supported, nurtured, and inspired by faith and the Sisters’ care.
The Collect:
O Lord Jesus Christ,
who at your first coming sent your messenger
to prepare your way before you:
grant that the ministers and stewards of your mysteries
may likewise so prepare and make ready your way
by turning the hearts of the disobedient to the wisdom of the just,
that at your second coming to judge the world
we may be found an acceptable people in your sight;
for you are alive and reign with the Father
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
We give you thanks, O Lord, for these heavenly gifts;
kindle in us the fire of your Spirit
that when your Christ comes again
we may shine as lights before his face;
who is alive and reigns now and for ever.
Additional Collect:
God for whom we watch and wait,
you sent John the Baptist to prepare the way of your Son:
give us courage to speak the truth,
to hunger for justice,
and to suffer for the cause of right,
with Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
Saint John the Baptist depicted in the east window in the south chapel of the Church of Saint John the Baptist, Spon Street, Coventry (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are in the final days of the Season of Advent, and Christmas Day is less than a week away. This week began with the Third Sunday of Advent (Advent III, 14 December 2025), also known as Gaudete Sunday.
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, 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 Birth of Saint the Baptist (see Luke 1: 57-66) … an icon from the Monastery of Anopolis in the Museum of Christian Art in Iraklion, Crete (Photograph: Patrick Comerford)
Luke 1: 5-25 (NRSVA):
5 In the days of King Herod of Judea, there was a priest named Zechariah, who belonged to the priestly order of Abijah. His wife was a descendant of Aaron, and her name was Elizabeth. 6 Both of them were righteous before God, living blamelessly according to all the commandments and regulations of the Lord. 7 But they had no children, because Elizabeth was barren, and both were getting on in years.
8 Once when he was serving as priest before God and his section was on duty, 9 he was chosen by lot, according to the custom of the priesthood, to enter the sanctuary of the Lord and offer incense. 10 Now at the time of the incense-offering, the whole assembly of the people was praying outside. 11 Then there appeared to him an angel of the Lord, standing at the right side of the altar of incense. 12 When Zechariah saw him, he was terrified; and fear overwhelmed him. 13 But the angel said to him, ‘Do not be afraid, Zechariah, for your prayer has been heard. Your wife Elizabeth will bear you a son, and you will name him John. 14 You will have joy and gladness, and many will rejoice at his birth, 15 for he will be great in the sight of the Lord. He must never drink wine or strong drink; even before his birth he will be filled with the Holy Spirit. 16 He will turn many of the people of Israel to the Lord their God. 17 With the spirit and power of Elijah he will go before him, to turn the hearts of parents to their children, and the disobedient to the wisdom of the righteous, to make ready a people prepared for the Lord.’ 18 Zechariah said to the angel, ‘How will I know that this is so? For I am an old man, and my wife is getting on in years.’ 19 The angel replied, ‘I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to bring you this good news. 20 But now, because you did not believe my words, which will be fulfilled in their time, you will become mute, unable to speak, until the day these things occur.’
21 Meanwhile, the people were waiting for Zechariah, and wondered at his delay in the sanctuary. 22 When he did come out, he could not speak to them, and they realized that he had seen a vision in the sanctuary. He kept motioning to them and remained unable to speak. 23 When his time of service was ended, he went to his home.
24 After those days his wife Elizabeth conceived, and for five months she remained in seclusion. She said, 25 ‘This is what the Lord has done for me when he looked favourably on me and took away the disgrace I have endured among my people.’
‘O Radix Jesse’ … the Tree of Jesse (1703), an icon in the Museum of Christian Art in Iraklion, Crete (Photograph: Patrick Comerford)
Today’s Reflections:
In the Gospel reading at the Eucharist today (Luke 1: 5-25), we continue in a series of readings before Christmas that draw on the two nativity narratives found in Matthew 1: 1-24 and Luke 1: 5-79.
During the week before Christmas, the great canticle Magnificat at Evensong traditionally has a refrain or antiphon attached to it proclaiming the ascriptions or ‘names’ given to God through the Old Testament. Each name develops into a prophecy of the coming of the Messiah.
O Sapientia, or O Wisdom, is the first of these days, and was marked on Wednesday (17 December). It was followed yesterday (18 December) by O Adonai, and then O Root of Jesse today (19 December), O Key of David tomorrow (20 December), and then O Dayspring, O King of the Nations, and, finally on 23 December, O Emmanuel.
In the old Sarum rite, these were sung one day earlier, beginning on 16 December, requiring another ascription for 23 December, this being O Virgin of Virgins. Since this was clearly apposite to the Blessed Virgin Mary, and not a ‘title’ of God, it was not adopted much beyond Sarum and, with the revision of the Calendar, Anglicans have adopted the more widely-used formulæ and dating.
The seven majestic Messianic titles for Christ are based on Biblical prophecies, and they help the Church to recall the variety of the ills of humanity before the coming of the Redeemer as each antiphon in turn pleads with mounting impatience for Christ to save his people.
The Gospel reading at the Eucharist today (Luke 1: 5-25), tells the story of the birth of Saint John the Baptist.
The story of Saint John the Baptist is central to the Nativity narrative, but it is interesting to note that Saint John the Baptist is also revered as a prophet in Islam and that, as Yaḥyā ibn Zakariyā, he is mentioned five times in the Qur’an.
The passages on Yāhya in the Qur’an describe his God-given gift of wisdom which he acquires in youth, as well as his parallels with Jesus. The Qur’an frequently mentions Zechariah (Zakariya) and his continuous praying for the birth of a son. Zakariya’s wife Elizabeth (Isha) was barren and therefore the birth of a child seemed impossible. As a gift from God, Zakariya was given a son named Yāhya.
Islamic tradition says John the Baptist or Yāhya greeted Muhammad on the night of al-Isra al-Mi’raj, along with Jesus (Isa), on the second heaven. His story was also told to the Abyssinian king during the Muslim migration to Abyssinia. According to the Qur’an, Yahya was one on whom God sent peace on the day that he was born and the day that he died.
Although most Muslims do not celebrate Christmas, the birth of Jesus is also described in two places in the Qur’an: Sura 3 (Al Imram) and Sura 19 (Maryam), and in popular Muslim belief the second coming or return of Jesus is to take place at the Umayyad Mosque in Damascus.
The Minaret of Jesus is the tallest of the three minarets of the Umayyad Mosque, also known as the Great Mosque of Damascus mosque. Muslims and Christians alike also revere that mosque as the burial place of the head of John the Baptist.
Syria itself is a central location in understanding the beginnings of Christianity: in his popular hymn ‘Dear Lord and Father of Mankind’, John Greenleaf Whittier locates Christ’s ministry and miracles ‘by the Syrian Sea’; Saint Luke’s Gospel dates the first Christmas to the time ‘while Quirinius was governor of Syria’ (Luke 2: 2); later, Saint Paul experiences his dramatic conversion on the road to Damascus (Acts 9: 1-22); and it was in Antioch, long a part of Syria, that the disciples are first called ‘Christians’ (Acts 11: 25).
Events in Syria in recent years are a reminder that the Christmas story is a story shared by all people in that region. When Syrians celebrated the fall of the Assad regime at Friday prayers a year ago (13 December 2024), they converged in their thousands on the Umayyad Mosque.
Saint John the Baptist remains a key figure for all who are engaged in Christian-Muslim dialogue.
Saint John the Baptist depicted in a window in the Chapel of Saint John’s Hospital, Lichfield (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Friday 19 December 2025):
The theme this week (14 to 20 December 2025) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘The Floating Church’ (pp 10-11). This theme was introduced last Sunday with a Programme Update by Sister Veronica of the Community of the Sisters of the Church in Melanesia.
The USPG Prayer Diary today (Friday 19 December 2025) invites us to pray:
We pray for the wider communities the Sisters serve. May families, elders, and young people be supported, nurtured, and inspired by faith and the Sisters’ care.
The Collect:
O Lord Jesus Christ,
who at your first coming sent your messenger
to prepare your way before you:
grant that the ministers and stewards of your mysteries
may likewise so prepare and make ready your way
by turning the hearts of the disobedient to the wisdom of the just,
that at your second coming to judge the world
we may be found an acceptable people in your sight;
for you are alive and reign with the Father
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
We give you thanks, O Lord, for these heavenly gifts;
kindle in us the fire of your Spirit
that when your Christ comes again
we may shine as lights before his face;
who is alive and reigns now and for ever.
Additional Collect:
God for whom we watch and wait,
you sent John the Baptist to prepare the way of your Son:
give us courage to speak the truth,
to hunger for justice,
and to suffer for the cause of right,
with Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
Saint John the Baptist depicted in the east window in the south chapel of the Church of Saint John the Baptist, Spon Street, Coventry (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
04 December 2025
Daily prayer in Advent 2025:
5, Thursday 4 December 2025
The Acropolis at night, standing on a large rocky outcrop above Athens (Photograph: Patrick Comerford; click on images for full-screen view)
Patrick Comerford
The Season of Advent – and the real countdown to Christmas – began on Sunday with the First Sunday of Advent (30 November 2025), and today there are three weeks to go to Christmas Day. The calendar of the Church of England in Common Worship today remembers Saint John of Damascus (ca 749), Monk, Teacher of the Faith; and Nicholas Ferrar (1592-1637), Deacon, Founder of the Little Gidding Community.
I have a rehearsal with a play-reading group in the library in Stony Stratford later this afternoon. But, before the day begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The Hill of the Areopagos and the Agora of Athens seen from the Acropolis (Photograph: Patrick Comerford)
Matthew 7: 21, 24-27 (NRSVA):
[Jesus said:] 21 ‘Not everyone who says to me, “Lord, Lord”, will enter the kingdom of heaven, but only one who does the will of my Father in heaven.
24 ‘Everyone then who hears these words of mine and acts on them will be like a wise man who built his house on rock. 25 The rain fell, the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on rock. 26 And everyone who hears these words of mine and does not act on them will be like a foolish man who built his house on sand. 27 The rain fell, and the floods came, and the winds blew and beat against that house, and it fell – and great was its fall!’
The Acropolis seen from the new Acropolis Museum on Dionysiou Areopagitou Street, standing on a large rocky outcrop (Photograph: Patrick Comerford)
Today’s reflection:
During visits to Athens, I never fail to be impressed by the overpowering majesty of the Acropolis and the rock on which it is built.
Later in Saint Matthew’s Gospel, Christ uses the word πητρα (petra), meaning a giant rock, again when he says to the Apostle Peter: ‘I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it’ (Matthew 16: 18).
Other words for rocks in Greek at the time include the word λιθος (lithos), used for a small rock, a stone, or even a pebble – it is the Greek word that gives us words like lithograph and megalithic, meaning Great Stone Age – and πάγος (pagos), which in Ancient Greek, means ‘big piece of rock.’
The last word probably explains the name of the Areopagos in Athens, the prominent outcrop of rock immediately north-west of the Acropolis. Its English name is the composite form of the Greek name, Ἄρειος Πάγος (Areios Págos, ‘Rock of Ares’).
In classical Athens, this functioned as the court for trying deliberate homicide. It was said Ares was put on trial here by the gods for the murder of Halirrhothios, the son of Poseidon. The gods supposedly accepted his defence of justifiable deicide on the grounds that he was defending his daughter Alcippe from unwanted advances.
A temple dedicated to the Erinyes stood at the foot of this rocky outcrop, and murderers sought shelter to escape the consequences of their actions.
Before the 5th century BCE, the Areopagos was the council of elders of Athens, similar to the Roman Senate. But in 462 BCE, Ephialtes put through reforms that deprived the Areopagos of almost all its functions except that of a murder tribunal. The centre of decision-making shifted to the ecclesia or ekklesia (ἐκκλησία), the principal assembly of the democracy of ancient Athens which met at the Theatre of Dionysus from about 300 BCE.
In the play The Eumenides (458 BCE), Aeschylus places the Areopagos as the site of the trial of Orestes for killing his mother Clytemnestra and her lover Aegisthus.
Phryne, the hetaerae or courtesan famed for her beauty, appeared before the Areopagos in the 4th century BCE, accused of profaning the Eleusinian mysteries. One story says she was acquitted when she let her cloak drop, impressing the judges with her physical beauty.
The Areopagos continued to function in Roman times, and the Romans referred to the rocky outcrop as Mars Hill, identifying Ares with Mars, the Roman god of war.
Here too was the Athenian altar to the Unknown God, where the Apostle Paul delivered his speech below the Acropolis in which he says:
22 ‘Athenians, I see how extremely religious you are in every way. 23 For as I went through the city and looked carefully at the objects of your worship, I found among them an altar with the inscription, ‘To an unknown god.’ What therefore you worship as unknown, this I proclaim to you. 24 The God who made the world and everything in it, he who is Lord of heaven and earth, does not live in shrines made by human hands, 25 nor is he served by human hands, as though he needed anything, since he himself gives to all mortals life and breath and all things. 26 From one ancestor he made all nations to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live, 27 so that they would search for God and perhaps grope for him and find him – though indeed he is not far from each one of us. 28 For ‘In him we live and move and have our being’; as even some of your own poets have said,
‘For we too are his offspring.’
29 Since we are God’s offspring, we ought not to think that the deity is like gold, or silver, or stone, an image formed by the art and imagination of mortals. 30 While God has overlooked the times of human ignorance, now he commands all people everywhere to repent, 31 because he has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead.’(Acts 17: 22-31)
This is the most dramatic and fullest reported sermon or speech in the missionary career of the Apostle Paul. Saint Paul is quoting the Cretan philosopher Epimenides, but the location of his speech has important cultural contexts, including justice, deicide and the hidden God.
After his sermon, a number of people in Athens became followers of Saint Paul. They include a woman named Damaris, and Dionysius the Areopagite (Διονύσιος ὁ Ἀρεωπαγίτης), a judge at the court of the Areopagos who is said to have become the first Bishop of Athens. The street that runs along the southern slope of the Acropolis is Dionysiou Areopagitou. There I have had breakfast before climbing the Acropolis.
Tertullian asked rhetorically, ‘What has Athens to do with Jerusalem?’ (De praescriptione, vii), meaning ‘What has Greek thinking to do with Christianity, or philosophy with theology?’ But Tertullian was strongly influenced by Stoic philosophy, and without that approach he might never have posed his question. His thinking was founded on the two mighty rocks of both philosophy and theology.
But despite all this, do I have the simple but rock-solid faith of Saint Peter, summarised in his simple, direct statement: ‘You are the Messiah, the Son of the living God’ (Matthew 16: 16)?
The Stoa of Attalos beneath the Acropolis at night … Tertullian, who was strongly influenced by Stoic philosophy, asked rhetorically, ‘What has Athens to do with Jerusalem?’ (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 4 December 2025):
The theme this week (30 to 6 December 2025) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘The Kingdom is for All’ (pp 6-7). This theme was introduced on Sunday with a programme update from the Revd Magela, Vicar of Cristo Redentor Parish in Tocantins, Brazil and coordinator of Casa A+, a place of hope and healing for people living with HIV.
The USPG Prayer Diary today (Thursday 4 December 2025) invites us to pray:
Let us pray that the Church remains steadfast in its prophetic mission, breaking the silence, welcoming without judgement, and courageously defending life in the face of structures of exclusion.
The Collect:
Almighty God,
Give us grace to cast away the works of darkness
and to put on the armour of light
now in the time of this mortal life,
in which your Son Jesus Christ came to us in great humility;
that on the last day,
when he shall come again in his glorious majesty
to judge the living and the dead,
we may rise to the life immortal;
through him who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
O Lord our God,
make us watchful and keep us faithful
as we await the coming of your Son our Lord;
that, when he shall appear,
he may not find us sleeping in sin
but active in his service
and joyful in his praise;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
as your kingdom dawns,
turn us from the darkness of sin
to the light of holiness,
that we may be ready to meet you
in our Lord and Saviour, Jesus Christ.
Yesterday’s Reflections
Continued Tomorrow
On the corner of Dionysiou Areopagitou and Vyronos (Byron) streets in Athens (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
The Season of Advent – and the real countdown to Christmas – began on Sunday with the First Sunday of Advent (30 November 2025), and today there are three weeks to go to Christmas Day. The calendar of the Church of England in Common Worship today remembers Saint John of Damascus (ca 749), Monk, Teacher of the Faith; and Nicholas Ferrar (1592-1637), Deacon, Founder of the Little Gidding Community.
I have a rehearsal with a play-reading group in the library in Stony Stratford later this afternoon. But, before the day begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The Hill of the Areopagos and the Agora of Athens seen from the Acropolis (Photograph: Patrick Comerford)
Matthew 7: 21, 24-27 (NRSVA):
[Jesus said:] 21 ‘Not everyone who says to me, “Lord, Lord”, will enter the kingdom of heaven, but only one who does the will of my Father in heaven.
24 ‘Everyone then who hears these words of mine and acts on them will be like a wise man who built his house on rock. 25 The rain fell, the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on rock. 26 And everyone who hears these words of mine and does not act on them will be like a foolish man who built his house on sand. 27 The rain fell, and the floods came, and the winds blew and beat against that house, and it fell – and great was its fall!’
The Acropolis seen from the new Acropolis Museum on Dionysiou Areopagitou Street, standing on a large rocky outcrop (Photograph: Patrick Comerford)
Today’s reflection:
During visits to Athens, I never fail to be impressed by the overpowering majesty of the Acropolis and the rock on which it is built.
Later in Saint Matthew’s Gospel, Christ uses the word πητρα (petra), meaning a giant rock, again when he says to the Apostle Peter: ‘I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it’ (Matthew 16: 18).
Other words for rocks in Greek at the time include the word λιθος (lithos), used for a small rock, a stone, or even a pebble – it is the Greek word that gives us words like lithograph and megalithic, meaning Great Stone Age – and πάγος (pagos), which in Ancient Greek, means ‘big piece of rock.’
The last word probably explains the name of the Areopagos in Athens, the prominent outcrop of rock immediately north-west of the Acropolis. Its English name is the composite form of the Greek name, Ἄρειος Πάγος (Areios Págos, ‘Rock of Ares’).
In classical Athens, this functioned as the court for trying deliberate homicide. It was said Ares was put on trial here by the gods for the murder of Halirrhothios, the son of Poseidon. The gods supposedly accepted his defence of justifiable deicide on the grounds that he was defending his daughter Alcippe from unwanted advances.
A temple dedicated to the Erinyes stood at the foot of this rocky outcrop, and murderers sought shelter to escape the consequences of their actions.
Before the 5th century BCE, the Areopagos was the council of elders of Athens, similar to the Roman Senate. But in 462 BCE, Ephialtes put through reforms that deprived the Areopagos of almost all its functions except that of a murder tribunal. The centre of decision-making shifted to the ecclesia or ekklesia (ἐκκλησία), the principal assembly of the democracy of ancient Athens which met at the Theatre of Dionysus from about 300 BCE.
In the play The Eumenides (458 BCE), Aeschylus places the Areopagos as the site of the trial of Orestes for killing his mother Clytemnestra and her lover Aegisthus.
Phryne, the hetaerae or courtesan famed for her beauty, appeared before the Areopagos in the 4th century BCE, accused of profaning the Eleusinian mysteries. One story says she was acquitted when she let her cloak drop, impressing the judges with her physical beauty.
The Areopagos continued to function in Roman times, and the Romans referred to the rocky outcrop as Mars Hill, identifying Ares with Mars, the Roman god of war.
Here too was the Athenian altar to the Unknown God, where the Apostle Paul delivered his speech below the Acropolis in which he says:
22 ‘Athenians, I see how extremely religious you are in every way. 23 For as I went through the city and looked carefully at the objects of your worship, I found among them an altar with the inscription, ‘To an unknown god.’ What therefore you worship as unknown, this I proclaim to you. 24 The God who made the world and everything in it, he who is Lord of heaven and earth, does not live in shrines made by human hands, 25 nor is he served by human hands, as though he needed anything, since he himself gives to all mortals life and breath and all things. 26 From one ancestor he made all nations to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live, 27 so that they would search for God and perhaps grope for him and find him – though indeed he is not far from each one of us. 28 For ‘In him we live and move and have our being’; as even some of your own poets have said,
‘For we too are his offspring.’
29 Since we are God’s offspring, we ought not to think that the deity is like gold, or silver, or stone, an image formed by the art and imagination of mortals. 30 While God has overlooked the times of human ignorance, now he commands all people everywhere to repent, 31 because he has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead.’(Acts 17: 22-31)
This is the most dramatic and fullest reported sermon or speech in the missionary career of the Apostle Paul. Saint Paul is quoting the Cretan philosopher Epimenides, but the location of his speech has important cultural contexts, including justice, deicide and the hidden God.
After his sermon, a number of people in Athens became followers of Saint Paul. They include a woman named Damaris, and Dionysius the Areopagite (Διονύσιος ὁ Ἀρεωπαγίτης), a judge at the court of the Areopagos who is said to have become the first Bishop of Athens. The street that runs along the southern slope of the Acropolis is Dionysiou Areopagitou. There I have had breakfast before climbing the Acropolis.
Tertullian asked rhetorically, ‘What has Athens to do with Jerusalem?’ (De praescriptione, vii), meaning ‘What has Greek thinking to do with Christianity, or philosophy with theology?’ But Tertullian was strongly influenced by Stoic philosophy, and without that approach he might never have posed his question. His thinking was founded on the two mighty rocks of both philosophy and theology.
But despite all this, do I have the simple but rock-solid faith of Saint Peter, summarised in his simple, direct statement: ‘You are the Messiah, the Son of the living God’ (Matthew 16: 16)?
The Stoa of Attalos beneath the Acropolis at night … Tertullian, who was strongly influenced by Stoic philosophy, asked rhetorically, ‘What has Athens to do with Jerusalem?’ (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 4 December 2025):
The theme this week (30 to 6 December 2025) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘The Kingdom is for All’ (pp 6-7). This theme was introduced on Sunday with a programme update from the Revd Magela, Vicar of Cristo Redentor Parish in Tocantins, Brazil and coordinator of Casa A+, a place of hope and healing for people living with HIV.
The USPG Prayer Diary today (Thursday 4 December 2025) invites us to pray:
Let us pray that the Church remains steadfast in its prophetic mission, breaking the silence, welcoming without judgement, and courageously defending life in the face of structures of exclusion.
The Collect:
Almighty God,
Give us grace to cast away the works of darkness
and to put on the armour of light
now in the time of this mortal life,
in which your Son Jesus Christ came to us in great humility;
that on the last day,
when he shall come again in his glorious majesty
to judge the living and the dead,
we may rise to the life immortal;
through him who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
O Lord our God,
make us watchful and keep us faithful
as we await the coming of your Son our Lord;
that, when he shall appear,
he may not find us sleeping in sin
but active in his service
and joyful in his praise;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
as your kingdom dawns,
turn us from the darkness of sin
to the light of holiness,
that we may be ready to meet you
in our Lord and Saviour, Jesus Christ.
Yesterday’s Reflections
Continued Tomorrow
On the corner of Dionysiou Areopagitou and Vyronos (Byron) streets in Athens (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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