Showing posts with label New Zealand. Show all posts
Showing posts with label New Zealand. Show all posts

03 October 2026

A visit to Islington in
search of street names
including Quemerford Road
and possible Comerford links

Visiting Quemerford Road in Islington this week in search of links with the Quemerford and Comerford family names (Photograph: Patrick Comerford, 2026)

Patrick Comerford

Islington, an inner-city area in north London, is a mainly residential district of Inner London, extending from Islington High Street to Highbury Fields and Regent’s Canal, and encompassing the area around the busy High Street, Upper Street, Essex Road and Southgate Road to the east.

Islington is known for left-wing and radical politics, and the local MPs are Jeremy Corbyn ( Islington North) and Emily Thornberry (Islington South and Finsbury).

I was in Islington briefly earlier this week because I have long been intrigued by the name of Quemerford Road. Despite the strong links over the centuries between the Comerford family in Kilkenny, Wexford and Waterford and the Comberford family of Comberford family of Comberford Hall near Lichfield and Tamworth in Staffordshire, the name Comerford actually derives from Quemerford, a small village that is now part of Calne in Wiltshire.

The first member of the family using the name of Quemerford village was Bartholomew de Quemerford, who was living 800 years ago, ca 1230-1240. By the early 14th century, Philip of Cummerford or Philip de Quemerford and his family were living in Co Kilkenny, and the spelling Quemerford continued to be used in the family in Kilkenny, Wexford and Waterford until the late 16th century.

As I caught the underground from King’s Cross to Caledonian Road to visit Islington earlier this week, I wanted to find out whether the name of Quemerford Road was linked with the early family members or was associated with Quemerford in Wiltshire.

Quemerford Road in Islington … given its name by Lord Islington in December 1911 (Photograph: Patrick Comerford, 2026)

Mediaeval Islington was a part of the estates of the Bishop of London and the Dean and Chapter of Saint Paul’s Cathedral. The first recorded church, Saint Mary’s, was built in the 12th century and was replaced in the 15th century. A greatest expansion in housing transformed the whole parish the 19th century. The population was 10,000 in 1801, but by 1891 it had expanded to almost 320,000.

At first, large well-built houses and fashionable squares attracted clerks, artisans and professionals to Islington. However, from the mid-19th century the poor were being displaced by clearances in inner London to build new railway stations and goods yards. Many of the displaced people moved to Islington, where houses became homes to many families, and Islington moved from being attractive for the ‘better off’ and became ‘unfashionable’.

Locations in Islington appear in many works by Charles Dickens, including: Oliver Twist (1837-1839), where Mr Brownlow’s house is in Pentonville, and several scenes are set in Islington; David Copperfield (1849-1850), in which Wilkins Micawber lives in City Road; and Bleak House (1852-1853), where William Guppy lives in Pentonville.

The completion of the Victoria line and the redevelopment of Angel tube station created the conditions for developers to renovate many early Victorian and Georgian townhouses in Islington and to build new developments. But Islington fell into a long decline, and by the mid-20th century it was largely run-down and a by-word for urban poverty.

The remaining Georgian terraces were rediscovered by middle-class families from the 1960s on. Many houses were rehabilitated, and the area became newly fashionable with gentrification. The new residents included people who were central in the New Labour movement, including Tony Blair before his 1997 general election victory. According to The Guardian in 2006, ‘Islington is widely regarded as the spiritual home of Britain's left-wing intelligentsia.’

Islington is the most densely populated borough in the UK, with a density of 138.7 people per hectare, compared to an average of 52.0 for London. It is a diverse district with private houses and apartments not far from social housing in neighbouring wards such as Finsbury and Clerkenwell to the south, Bloomsbury and King’s Cross to the west, and Highbury to the north-west, and the Hackney districts of De Beauvoir and Old Street to the north-east.

Quemerford Road in Islington takes its name from Quemerford Gate Farm, sold by Lord Islington in 1914 (Photograph: Patrick Comerford, 2026)

Quemerford Road, Islington, is a small, quiet residential road in London N7, near the Holloway area. It was formed and named at the end of 1911 from a section of what was previously Widdenham Road, which in turn dates from 1906. The street was named after Quemerford, a small village on the outskirts of Calne in West Wiltshire.

According to local records and local history, this specific portion of Widdenham Road was re-designated as Quemerford Road in December 1911. It connects Biddestone Road, Stock Orchard Crescent and Widdenham Road, all of which were part of the wider residential development of the Holloway and Barnsbury fringes of Islington in the early 20th century.

The name of Quemerford Road was formalised when the local council approved an order of the London County Council to rename ‘the street leading out of Stock Orchard Crescent.’

But I learned that the cluster of names of Quemerford Road, Stock Orchard Crescent, Widdenham Road, Hillmarton Road, Beacon Hill and Biddestone Road all come from places in Wiltshire and all were suggested by John Poynder Dickson Poynder (1866-1936), 1st Baron Islington, who was MP for Chippenham (1892-1910) in Wiltshire and owned much property in both Chippenham and Islington.

Widdenham Road in Islington once extended through to Quemerford Road (Photograph: Patrick Comerford, 2026)

Quemerford Gate Farm belonged to the Street family in the 18th century. It was bought by 1774 by the Revd James Mayo, Vicar of Avebury, and by the early 19th century it belonged to Thomas Poynder, lord of Hilmarton Manor. Quemerford Gate Farm descended with Hilmarton Manor and Upper Whitley farm in the Poynder family until 1914, when it was sold by John Dickson Poynder, Lord Islington.

Hilmarton is a village in North Wiltshire, between the towns of Calne and Wootton Bassett.

Stock and Stockley are immediately west of Quemerford and the Poynder family owned Stock Orchard Farm from 1822 or 1823. By 1885, the farmhouse at Stock Orchard had been demolished and all the buildings of Stock Orchard Farm had been demolished by the late 20th century.

Biddestone is a village 3 or 4 miles west of Chippenham. Widdenham is a small, isolated rural locality within the civil parish of Colerne and near Box in the Wiltshire.

Biddestone Road off Quemerford Road in Islington takes its name from Biddestone, a village near Chippenham (Photograph: Patrick Comerford, 2026)

Lord Islington, John Poynder Dickson-Poynder (1866-1936), who gave the names of Quemerford and other places in Wiltshire to these streets in Islington, was a Conservative and then a Liberal politician, and was the Governor of New Zealand in 1910-1912.

He was born John Poynder Dickson on the Isle of Wight 160 years ago on 31 October 1866, the son of Rear Admiral John Bourmaster Dickson and Sarah Matilda (née Poynder) Dickson, and was educated at Harrow and Christ Church, Oxford. He was still only 17 In 1884 when he succeeded to the title of baronet given to the Dickson family in 1802 for their naval exploits.

When he succeeded to his maternal uncle’s property four years later, he added the additional surname of Poynder in 1888 and became known as Sir John Poynder Dickson-Poynder. The Poynder estates in Wiltshire included a farm in Quemerford, Hilmarton near Calne, and Hartham near Corsham.

His wife Anne Beauclerk Dundas (1869-1958), was a granddaughter of Robert Cornelis Napier (1810-1890), Baron Napier of Magdala, Viceroy of India and Governor of Gibraltar, whose military career included the Anglo-Sikh wars and the Indian Mutiny in India, the Opium Wars in China, and British invasions of Abyssinia (Ethiopia).

Dickson-Poynder became High Sheriff of Wiltshire in 1890. He was MP for Chippenham in 1892-1910 elected first as Conservative, but then joining the Liberals in 1905. He also was a member of London County Council (1898-1904). As a captain in the Royal Wiltshire Yeomanry, he went to South Africa in March 1900 during the Second Boer War. Later he was aide-de-camp to Lord Methuen, who lived at Corsham Court in Wiltshire. He was decorated with the Distinguished Service Order (DSO) in 1900, and later was an honorary major in the Royal Wiltshire Yeomanry.

Dickson was Governor of New Zealand in 1910-1912. On his appointment he was made a peer with the title of Baron Islington of Islington, and as Lord Islington he was asked to name some of the streets in Islington, including Quemerford Road, drawing on the names of his properties near Calne in Wiltshire.

Lord Islington was the last Governor of New Zealand to hold the title before it was changed to Governor-General. He was made a KCMG and Privy Counsellor in 1911, and in 1912 became President of the Royal Commission on the Public Services of India.

During World War I, he held minor government positions as Under-Secretary of State for the Colonies (1914-1915), and Under-Secretary of State for India (1915-1918). He was given higher grades of knighthood in 1913 (GCMG) and 1926 (GBE).

Lord Islington died 90 years ago on 6 December 1936 aged 70 at Hyde Park Gardens, London, and was buried at Hilmarton, Wiltshire. His titles of baron and baronet died out with his death, but the names he gave to tree-lined suburban streets in Islington, including Quemerford Road, survive to this day.

The name of Quemerford Road still survives 90 years after Lord Islington died in 1936 (Photograph: Patrick Comerford, 2026)

11 June 2026

Daily prayer in Ordinary Time 2026:
35, Thursday 11 June 2026,
Saint Barnabas the Apostle

An icon of Saint Barnabas in Saint Barnabas Church in Jericho, Oxford (Photograph: Patrick Comerford)

Patrick Comerford

We are in Ordinary Time in the Church Calendar, and this week began with the First Sunday after Trinity (Trinity I, 7 June 2026). The Church Calendar today commemorates Saint Barnabas the Apostle (11 June).

Later day, I plan to meet a visiting writer from New Zealand at lunchtime in London. I hope to be back in Stony Stratford this evening in time to watch the openi match of the World Cup, between Mexico and South Africa, although this time round I plan to watch only matches played in Mexico and Canada, and to avoid any matches played at venues in the US, in my own personal protest against the Trump regime and the way it has hijacked this World Cup in very politically-motivated way. Before today begins, meanwhile, 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.

An icon of Saint Barnabas in Saint Barnabas Church, Jericho, Oxford (Photograph: Patrick Comerford)

John 15: 12-17 (NRSVA):

[Jesus said:] 12 ‘This is my commandment, that you love one another as I have loved you. 13 No one has greater love than this, to lay down one’s life for one’s friends. 14 You are my friends if you do what I command you. 15 I do not call you servants any longer, because the servant does not know what the master is doing; but I have called you friends, because I have made known to you everything that I have heard from my Father. 16 You did not choose me but I chose you. And I appointed you to go and bear fruit, fruit that will last, so that the Father will give you whatever you ask him in my name. 17 I am giving you these commands so that you may love one another.’

Saint Paul (left), the Prophet Elijah (centre) and Saint Barnabas (right) in a window in Saint Editha’s Church, Tamworth (Photograph: Patrick Comerford)

Today’s Reflection:

Later this month, I hope to mark the 25th anniversary of my ordination as pariest in 2001 and the 26th anniversary of my ordination as deacon in 2000. Shortly before my ordination, over diner with our friend Canon Norman Ruddock at the Rectory in Wexford, Bishop Noel Willoughby, told me about what he called his ‘Barnabas File.’

He had retired as Bishop of Cashel and Ossory and was then living in Wexford. As a bishop, he told me, he regularly got letters moaning and groaning about what he had done or what he had failed to do. He read them, acted on them if he needed to, and then dumped them. But when he got encouraging letters, praising him, or just simply nice letters, he filed them away in his ‘Barnabas File’ and then take them out and read them when the pressures of ministry and the critics were grinding him down. Those letter writers were to him what Saint Barnabas was to the Apostle Paul on their shared missionary journeys.

In the Church Calendar, today is the Feast of Saint Barnabas. The lectionary readings for the Eucharist today include Acts 11: 19-30, set in Antioch, where we are called Christians for the first time. Earlier, Barnabas had sold all his goods and had given his money to the apostles in Jerusalem (Acts 4: 36-37). Now, in Acts 11, Barnabas arrives in Antioch. He then brings Saul from Tarsus to Antioch, and the two are sent out together.

Barnabas and Paul travel together for such a long time that their names are almost inseparable. When a dispute arises about taking John Mark with them, that dispute ends with Paul and Barnabas taking separate routes.

In today’s Gospel reading (John 15: 12-17), we are reminded that the great commandment Christ gives us is to love one another as Christ loves us (verse 12), and that we are called to go and bear fruit, fruit that will last (verse 16).

Christ tells us we have been given his commands so that we may love one another (verse 17). If we love one another, and if that becomes our priority in ministry, then we too can be like Barnabas to the other Pauls we meet in our Christian life.

Love one another. And that is enough.

Saint Barnabas (left) among the icons in the Baptistry in the west apse of Saint Barnabas Church, Jericho (Photograph: Patrick Comerford)

Today’s Prayers (Thursday 11 June 2026, Saint Barnabas the Apostle):

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 7 to 13 June 2026 (pp 8-9), is ‘Safe Churches in Zambia’. This theme was introduced on Sunday with a programme update from Fran Mate, Senior Regional Manager for Africa, USPG.

The USPG prayer diary today (Thursday 11 June 2026, Saint Barnabas the Apostle) invites us to pray:

God of encouragement, as Saint Barnabas strengthened the early Church, strengthen leaders in Zambia. Help them build churches where every person is treated with dignity and respect.

The Collect:

Bountiful God, giver of all gifts,
who poured your Spirit upon your servant Barnabas
and gave him grace to encourage others:
help us, by his example,
to be generous in our judgements
and unselfish in our service;
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:

Almighty God,
who on the day of Pentecost
sent your Holy Spirit to the apostles
with the wind from heaven and in tongues of flame,
filling them with joy and boldness to preach the gospel:
by the power of the same Spirit
strengthen us to witness to your truth
and to draw everyone to the fire of your love;
through Jesus Christ our Lord.

Yesterday’s Reflections

Continued Tomorrow

With Canon Norman Ruddock (left) and Bishop Noel Willoughby (right) in Wexford in 1998 … a reminder of the ‘Barnabas Files’

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

11 April 2025

Daily prayer in Lent 2025:
38, Friday 11 April 2025

‘Sticks and stones may break my bones’ … sticks and stones on the beach at Brittas Bay, Co Wicklow (Photograph: Patrick Comerford)

Patrick Comerford

We are coming to the end of Passion Week, the first of the last two weeks in Lent, and we are just a week away from Good Friday (18 April 2025). The Church Calendar of the Church of England in Common Worship today remembers the life and witness of George Augustus Selwyn (1809-1878), first Bishop of New Zealand (1841-1868) and later Bishop of Lichfield (1868-1878). He died at the Bishop’s Palace in Lichfield on 11 April 1878 and gives his name to Selwyn College, Cambridge, and Selwyn House, Lichfield.

Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:

1, reading today’s Gospel reading;

2, a short reflection;

3, a prayer from the USPG prayer diary;

4, the Collects and Post-Communion prayer of the day.

They took up stones again to stone him (John 10: 31) … pebbles, stones and rocks on the shoreline at Foynes, Co Limerick (Photograph: Patrick Comerford)

John 10: 31-40 (NRSVA):

31 The Jews took up stones again to stone him. 32 Jesus replied, ‘I have shown you many good works from the Father. For which of these are you going to stone me?’ 33 The Jews answered, ‘It is not for a good work that we are going to stone you, but for blasphemy, because you, though only a human being, are making yourself God.’ 34 Jesus answered, ‘Is it not written in your law, “I said, you are gods”? 35 If those to whom the word of God came were called “gods” – and the scripture cannot be annulled – 36 can you say that the one whom the Father has sanctified and sent into the world is blaspheming because I said, “I am God’s Son”? 37 If I am not doing the works of my Father, then do not believe me. 38 But if I do them, even though you do not believe me, believe the works, so that you may know and understand that the Father is in me and I am in the Father.’ 39 Then they tried to arrest him again, but he escaped from their hands.

40 He went away again across the Jordan to the place where John had been baptizing earlier, and he remained there.

Pebbles forming a symbol of Christian hope in the hoklakia or mosaic patterns in the courtyard in the former Church of the Annunciation, now the Yeni Cami or New Mosque, in Kaş in Turkey (Photograph: Patrick Comerford)

Today’s Reflection:

There is an oft-repeated children’s rhyme that is used as a defence against name-calling and a response to verbal bullying and that says, in various ways:

Sticks and stones may break my bones
But names shall never hurt me.

It has been traced back to the 1830s and 1840s, but must date from even earlier. It had spread from England and Ireland to the US in the early 1860s, when it appeared in a publication of the African Methodist Episcopal Church and in Boston, where it was attributed to a ‘little Irish girl’.

In popular music, variations of the saying have adapted in many albums and songs, including lyrics by the Who, Neil Hannon and the Divine Comedy, Madonna, Pete Doherty, Tom Waits, Rihanna, Katy Perry, Taylor Swift and Pink.

Sirach or Ecclesiasticus, which is included in the Septuagint and in some traditions, including Catholic and Orthodox Bibles, appears to offer a diametrically opposite saying: ‘The blow of a whip raises a welt, but a blow of the tongue crushes the bones’ (Sirach 28: 17).

The conflict between Jesus and the religious leaders in Jerusalem continues in the Gospel reading at the Eucharist today (John 10: 31-40).

In yesterday’s Gospel reading (John 8: 51-58), Jesus promised that ‘whoever keeps my word will never see death’ (verse 51), but ends with him being threatened with death.

His interlocutors in yesterday’s reading picked up stones to throw at Jesus (verse 59), threatening him with the very same form of execution that faced the woman who had been caught in adultery and was brought before Jesus by scribes and Pharisees in the earlier incident (John 8: 1-11), which we read about on Monday (7 April 2025).

Once again in today’s reading, his enemies want to stone Jesus to death for they continue to accuse him of blasphemy and of making himself God.

In a play on words, probably laced with irony and insider humour, Jesus quotes from Psalms, where God saying of some people, ‘You are gods’. This is a reference to the people called judges in Israel. Since they were judges of their people, taking on themselves something which belongs only to God, they were called ‘gods’ (Psalm 82: 6; see Exodus 21: 6; Deuteronomy 1: 17).

If people inspired by the word from God could be called ‘gods’, can Jesus whom the Father has consecrated and sent into the world blaspheme because he says: ‘I am God’s Son’? (verse 36).

Once more Jesus escapes death, and crosses the river to a quiet place (verse 40).

Perhaps early readers of Saint John’s Gospel would have grasped the literary device in these passages that connects stones and death, for it is Jewish custom to place pebbles and stones, rather than flowers, on graves to commemorate the dead.

We know now to expect that his death is inevitable, and we shall focus on his passion and his death, not by stoning but on the Rock of Golgotha, next week throughout Holy Week.

Pebbles on Jewish graves beside Etz Hayyim Synagogue in Chania, Crete (Photograph: Patrick Comerford)

Today’s Prayers (Friday 11 April 2025):

The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Healthcare in Bangladesh.’ This theme was introduced on Sunday with a Programme Update by Suvojit Mondal, Programme Director for the Church of Bangladesh Community Healthcare Programme in Dhaka.

The USPG Prayer Diary today (Friday 11 April 2025) invites us to pray:

Pray for the Church of Bangladesh to continue being a beacon of hope, demonstrating Christ’s love and compassion through its ministry of healing and service to its communities.

The Collect:

Most merciful God,
who by the death and resurrection of your Son Jesus Christ
delivered and saved the world:
grant that by faith in him who suffered on the cross
we may triumph in the power of his victory;
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 Jesus Christ,
you have taught us
that what we do for the least of our brothers and sisters
we do also for you:
give us the will to be the servant of others
as you were the servant of all,
and gave up your life and died for us,
but are alive and reign, now and for ever.

Additional Collect:

Gracious Father,
you gave up your Son
out of love for the world:
lead us to ponder the mysteries of his passion,
that we may know eternal peace
through the shedding of our Saviour’s blood,
Jesus Christ our Lord.

Yesterday’s Reflection

Continued Tomorrow

The effigy of Bishop George Augustus Selwyn (1809-1878) in the Lady Chapel of Lichfield Cathedral … he is commemorated on 11 April (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

12 September 2024

Clancarty: The high times
and humble origins of
a noble Irish family

The cover of ‘Clancarty: The high times and humble origins of a noble Irish family’ by Rod Smith … to be launched in London next month

Patrick Comerford

It is always a delight to receive a new book in the post, particularly a book that I am part of, even though that may be a very small part.

Rod Smith is a journalist and family historian living in New Zealand. He has already researched and published a history of the Guinness family, Guinness Down Under, and now he has written an equally fascinating book about the Trench family and the Earls of Clancarty, Clancarty: The high times and humble origins of a noble Irish family.

I have been invited to speak at the London launch of his new book next month. But he also invited me to contribute one of the forewords and has used my photograph of a memorial to the 3rd Earl of Clancarty in Saint Brendan’s Church, Loughrea, Co Galway.

In addition, part of my foreword has been quoted on the back cover of this exciting new book.

The book arrived in the post today, and I hope to say more about it when it is launched in London next month.

Foreword

How we understand the place of landed, titled families in Ireland and their contribution to Irish life has changed profoundly in recent years. This reappraisal has been helped, in part, by the Landed Estates project at the University of Galway, the fresh approach and publications programme at the Centre for the Study of Historic Irish Houses and Estates at Maynooth University, pioneered by Professor Terence Dooley, and the work of historians in response to the ‘Decade of Centenaries’, including the Easter Rising in 1916, the War of Independence and the Irish Civil War.

In the past, writers were often dismissive of the roles of families such as these, caricaturing them as oppressive or capricious landlords, portraying them as quaint or eccentric, or finding them relative to nation-building narratives only when their scions were creative writers such as WB Yeats or George Bernard Shaw, or identified with nationalist causes, as with Henry Grattan, William Smith O’Brien or Douglas Hyde.

Too often, the Irish identity of these families was easily questioned or traduced, with pejorative labels such as ‘planters’ or hyphenated stereotyping such as ‘Anglo-Irish’ that doubted their identity and that implied Irish identity depends on particular cultural, linguistic or supposed ethnic backgrounds. The unsettling rise of populist racism in Ireland is a consequence of cultivating a definition of Irish identity that is neither broad enough nor tolerant enough, that is not visionary enough to embrace the variety and breadth of ethnicity and culture that contributes to the mosaic making up the full, beautiful, diverse and rich picture of Irish identity.

The contribution of the Trench family to that mosaic is both rich and beautiful in its scope. They were French Huguenots in their origins, so offering an early contribution to linguistic and religious pluralism in Ireland. And their lives have embraced church life, and the cultural, political, architectural, educational and social life of Ireland.

In this book, Rod Smith retells the Clancarty story, a remarkable tale of a family whose members are more than eccentric title holders or benign landowners. Every family has its surfeit of embarrassing members, in this case the eighth earl, who openly sympathised with Hitler and the Nazis, and later believed in flying saucers and aliens living at the centre of the earth. On the other hand, the ninth earl is an artist and crossbench peer who is vocal about the arts and Europe and those on society’s margins.

A wider study of the Trench family would include Richard Chenevix Trench, Archbishop of Dublin and a key figure in initiating the Oxford English Dictionary; Wilbraham Fitzjohn Trench, Professor of English Literature at Trinity College Dublin and a trenchant critic of both Yeats and Joyce; Terry Trench, a founding figure in An Óige, the Irish Youth Hostel Association; and the academic and journalist Brian Trench and his brother the musician and composer Fiachra Trench.

One of the untold stories that continues to fascinate me is that of Archbishop Power Le Poer Trench of Tuam. Although a vigorous evangelical, he was sensitive to Irish culture and was loathe to ordain any man for his diocese who did not speak Irish. His portrait was inherited by his direct descendant, the psychiatrist Dr Maurice O’Connor Drury (1907-1976). Con Drury first met Ludwig Wittenstein in Cambridge in 1929 and their friendship lasted until Wittgenstein died in 1951. Drury was the psychiatrist who helped to restore Wittgenstein to full health in Ireland in the 1930s and 1940s, and so a descendant of the Clancarty Trenches rescued one of the greatest philosophers of the 20th century.

These untold stories offer a wider perspective on a family whose rich and varied biographies and contributions to Irish life are introduced in this insightful study. Thankfully, this book introduces the truth that the stories of families such as this must never be confined to the margins and the footnotes of Irish social and political history.

(Revd Professor) Patrick Comerford,
formerly Trinity College Dublin and the Church of Ireland Theological Institute


Memorial inscription for William Thomas Le Poer Trench, the 3rd Earl of Clancarty, by his wife Lady Sarah Juliana Butler, in St Brendan’s Church, Loughrea, Co Galway. Photograph by Patrick Comerford 2021 (p 181)

11 April 2024

Daily prayer in Easter 2024:
12, 11 April 2024

Bishop George Augustus Selwyn died on 11 April 1878 at the Bishop’s Palace, Lichfield, and was buried in Lichfield Cathedral (Photograph: Patrick Comerford)

Patrick Comerford

This week began with the Second Sunday of Easter (Easter II) or ‘Low Sunday’ (7 April 2024). The Calendar of the Church of England in Common Worship today (11 April) remembers George Augustus Selwyn (1809-1878), first Bishop of New Zealand and later Bishop of Lichfield.

Throughout this Season of Easter, my morning reflections each day include the daily Gospel reading, the prayer in the USPG prayer diary, and the prayers in the Collects and Post-Communion Prayer of the day.

Later this evening I am speaking about the Wyatt family of architects from Weeford, between Tamworth and Lichfield, at a meeting of the Tamworth and District Civic Society in Tamworth. I may also visit Comberford village in the afternoon. But, before this day begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:

1, today’s Gospel reading;

2, a prayer from the USPG prayer diary;

3, the Collects and Post-Communion prayer of the day.

The effigy of Bishop George Augustus Selwyn (1809-1878) in the Lady Chapel of Lichfield Cathedral (Photograph: Patrick Comerford)

John 3: 31-36 (NRSVA):

[Jesus said:] 31 ‘The one who comes from above is above all; the one who is of the earth belongs to the earth and speaks about earthly things. The one who comes from heaven is above all. 32 He testifies to what he has seen and heard, yet no one accepts his testimony. 33 Whoever has accepted his testimony has certified this, that God is true. 34 He whom God has sent speaks the words of God, for he gives the Spirit without measure. 35 The Father loves the Son and has placed all things in his hands. 36 Whoever believes in the Son has eternal life; whoever disobeys the Son will not see life, but must endure God’s wrath.’

The mosaics in the Selwyn memorial in the Lady Chapel, Lichfield Cathedral, illustrate his life (Photograph: Patrick Comerford)

George Augustus Selwyn (1809-1878):

George Augustus Selwyn (1809-1878) was educated at Cambridge and ordained as curate of Windsor. He was made the first Bishop of New Zealand in 1841 and remained there for 27 years, during the first years travelling when few roads or bridges existed.

In the wars between colonists and Maoris he stood out heroically for Maori rights, at the cost of fierce attacks from both sides and grave personal danger in his efforts to part the warring sides, until later he was revered as one of the founders of New Zealand as well as of its Church. He taught himself to navigate and gathered congregations in the Melanesian Islands. His Constitution for the New Zealand Church influenced the churches of the Anglican Communion and he was a chief founder of the Lambeth Conferences of bishops.

He was persuaded to become the Bishop of Lichfield in 1868 and died in Lichfield on 11 April 1878. He gives his name to Selwyn College Cambridge and Selwyn House in Lichfield.

The mosaics in the Selwyn memorial in the Lady Chapel, Lichfield Cathedral, depict events in his life (Photograph: Patrick Comerford)

Today’s Prayers (Thursday 11 April 2024):

The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is the ‘Certificate in Youth Leadership Programme in the West Indies.’ This theme was introduced on Sunday by the Right Revd Michael B St J Maxwell, Bishop of the Diocese of Barbados.

The USPG Prayer Diary today (11 April 2024) invites us to pray:

Lord, we pray for zeal, care and attention to be offered by trained youth leaders in the faith, and spiritual development of Caribbean youth and their acquisition of life-skills.

The Collect:

Almighty Father,
you have given your only Son to die for our sins
and to rise again for our justification:
grant us so to put away the leaven of malice and wickedness
that we may always serve you
in pureness of living and truth;
through the merits of your Son Jesus Christ our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Post Communion Prayer:

Lord God our Father,
through our Saviour Jesus Christ
you have assured your children of eternal life
and in baptism have made us one with him:
deliver us from the death of sin
and raise us to new life in your love,
in the fellowship of the Holy Spirit,
by the grace of our Lord Jesus Christ.

Additional Collect:

Risen Christ,
for whom no door is locked, no entrance barred:
open the doors of our hearts,
that we may seek the good of others
and walk the joyful road of sacrifice and peace,
to the praise of God the Father.

Yesterday’s reflection

Continued Tomorrow

Selwyn House at the east end of the Cathedral Close in Lichfield (Photograph: Patrick Comerford)

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org

12 May 2023

Morning prayers in Easter
with USPG: (34) 12 May 2023

Dean William Manecestre and Bishop Alexander Stavenby in the ‘Manecestre Window’ window in the Chapter House in Lichfield Cathedral (Photograph: Patrick Comerford, 2023)

Patrick Comerford

We are approaching the end of the Fifth Week of Easter. Two of us have been staying in York for the past few days, and spent the day in Harrogate and Knaresborough yesterday. We are returning to Stony Stratford and Milton Keynes later today.

Today, the calendar of the Church of England in Common Worship commemorates Gregory Dix (1952), priest, monk and scholar. Before this day gets busy, I am taking some time this morning for prayer and reflection. Following my recent visit to Lichfield Cathedral, I am reflecting each morning this week in these ways:

1, Short reflections on the windows in the Chapter House in Lichfield Cathedral;

2, the Gospel reading of the day in the Church of England lectionary;

3, a prayer from the USPG prayer diary.

The ‘Manecestre Window’ in the Chapter House depicts William Manecestre, Dean of Lichfield, and Alexander Stavenby, Bishop of Lichfield (Photograph: Patrick Comerford, 2023)

The Dean Manecestre and Bishop Stavenby window:

The Chapter House in Lichfield Cathedral is currently the venue for the exhibition ‘Library and Legacy,’ showcasing the collections in the cathedral library.

The chapter house was decorated with frescoes and stained glass in the late 15th century by Thomas Heywood, who was Dean of Lichfield in 1457-1492. The glass in the Chapter House once contained figures of the apostles, with other depictions above. These all predated the Cromwellian era, and were destroyed by the Puritans during the Civil War in the mid-17th century.

In the 19th century, the glazing of the chapter house displayed armorial bearings, more or less correct, in imitation of glass known to have ornamented the cathedral in the past. This armorial glass gradually gave way to glass representing scenes in the history of the cathedral. Six of the windows were glazed with these images in the late 19th and early 20th century, and the original but unfilled plan was to fill all the windows in the Chapter House.

The sixth window I am looking at this morning, like many of the windows in this series, is by Charles Eamer Kempe, and was made ca 1900.

The ‘Manecestre Window’ continues the historical series in the Chapter House windows, and depicts William Manecestre, Dean of Lichfield (1222-1254), and Alexander Stavenby, Bishop of Lichfield (1224-1238).

Alexander Stavenby took his name from Stainsby, Lincolnshire, and may have studied under Stephen Langton, later Archbishop of Canterbury. He taught theology at Toulouse, and it has been suggested that his students there included Saint Dominic, founder of the Order of Preachers or Dominicans. He also taught at Bologna and was a chamber clerk for Pope Honorius III.

He became Bishop of Lichfield in April 1224 while William Manecestre was Dean of Lichfield. As bishop, he urged the people in his diocese to receive Communion three times a year. He wrote a set of statutes for his diocese, including rules to prohibit his clergy from entering a tavern. While he was bishop, both Coventry and Lichfield were named as the seats of the see, with a new bishop being elected by the chapters of Coventry or Lichfield in turn.

As bishop, Stavenby founded the Franciscan Friary in Lichfield in 1227-1229, when he granted the friars ‘certain free burgages in the town for them to set their house on’.

He undertook many diplomatic missions for King Henry to Rome and France, negotiated at Antwerp with envoys of the Holy Roman Emperor, Frederick II, and spent time negotiating truces in Wales.

Alexander died in Andover, Hampshire, on 26 December 1238 and was buried in Lichfield Cathedral. A chantry was established in his memory near the altar of Saint Chad. The only buildings of the Franciscan Friary in Lichfield to survive the Dissolution of the monastic houses at the Reformation were the Dormitory on the west range and a house known as ‘Bishop’s Lodging’ in the south west corner.

The panels in the lower parts of this window depict Dean Manecestre in the new Chapter House in Lichfield committing a special trust to the Prior of Coventry in 1249, and Bishop Alexander de Stavenby, as a generous benefactor to Lichfield Cathedral, dedicating a religious house for the use of the Franciscan friars.

The east light in this window is a memorial to Canon Charles Bodington, the west light is a memorial to Archdeacon Thomas Bucknall Lloyd.

Canon Charles Bodington (1837-1918) was an Anglo-Catholic priest and an early member of the Society of the Holy Cross (SSC), was prosecuted for his Anglo-Catholic ritualism in 1877. He was born in Aston, Warwickshire, in 1837 and studied theology at King’s College London, and was ordained deacon by the Archbishop of York in 1863 and priest in 1864. He conducted a series of missions in New Zealand and was Vicar of Christ Church, Lichfield, before he was appointed a Canon Residentiary and Precentor of Lichfield Cathedral in 1899.

He was the author of a guidebook on Lichfield Cathedral (1914), published before five years before he died on 23 November 1918.

The Ven Thomas Bucknall Lloyd (1824-1896), Archdeacon of Salop (1886-1896), was a grandson of Samuel Butler, Bishop of Lichfield (1836-1839). He was educated at Saint John’s College, Cambridge, Cambridge, and was the Cambridge cox in the 1846 Boat Race. He was ordained deacon by the Bishop of Lichfield in 1848 and priest in 1849.

He was the Rector of Edgmond, Shropshire, Prebendary of Freeford in Lichfield Cathedral (1870), Rural Dean of Shrewsbury (1873-1887), Proctor of the Diocese of Lichfield (1885-1886), and a member of the council of Lichfield Theological College. He was 71 when he died at Edgmond rectory on 25 February 1896.

The lower part of the window depict episodes in the lives of Dean William Manecestre and Alexander Stavenby in Lichfield (Photograph: Patrick Comerford, 2023)

John 15: 12-17 (NRSVA):

[Jesus said:] 12 ‘This is my commandment, that you love one another as I have loved you. 13 No one has greater love than this, to lay down one’s life for one’s friends. 14 You are my friends if you do what I command you. 15 I do not call you servants any longer, because the servant does not know what the master is doing; but I have called you friends, because I have made known to you everything that I have heard from my Father. 16 You did not choose me but I chose you. And I appointed you to go and bear fruit, fruit that will last, so that the Father will give you whatever you ask him in my name. 17 I am giving you these commands so that you may love one another.’

Bishop Alexander Stavenby helped found the Franciscan Friary in Lichfield (Photograph: Patrick Comerford)

Today’s prayer:

The theme this week in the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel) is ‘The Work and Mission of the Laity.’ USPG’s Regional Manager for Africa, Fran Mate, reflected on Sunday on the work and mission of the laity.

The USPG Prayer invites us to pray this morning (Friday 12 May 2023):

Let us pray for the Anglican Communion. May the Churches seek to nurture disciples who are confident of their faith and assured in their mission to love their neighbour.

Collect:

Almighty God,
who through your only-begotten Son Jesus Christ
have overcome death and opened to us the gate of everlasting life:
grant that, as by your grace going before us
you put into our minds good desires,
so by your continual help
we may bring them to good effect;
through Jesus Christ our risen Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Post Communion:

Eternal God,
whose Son Jesus Christ is the way, the truth, and the life:
grant us to walk in his way,
to rejoice in his truth,
and to share his risen life;
who is alive and reigns, now and for ever.

Canon Charles Bodington was a former Vicar of Christ Church, Lichfield (Photograph: Patrick Comerford)

Yesterday’s reflection

Continued tomorrow

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org

12 April 2022

Praying at the Stations of the Cross in
Lent 2022: 12 April 2022 (Station 10)

Jesus is stripped of his garments … Station 10 in the Stations of the Cross in the Church of the Annunciation, Clonard, Wexford (Photograph: Patrick Comerford, 2022)

Patrick Comerford

We are now in Holy Week, the last and closing week of Lent. Tuesday in Holy Week is known in many parts of the Church as ‘Temple Tuesday’ and the prayer in the Parish of Stony Stratford with Calverton today (12 April 2022) is that ‘We may remain faithful to Christ.’

But, even before today begins, I am taking some time early this morning (12 April 2022) for prayer, reflection and reading.

During Lent this year, in this Prayer Diary on my blog each morning, I have been reflecting on the Psalms each morning. But during these two weeks of Passiontide, Passion Week and Holy Week, I am reflecting in these ways:

1, Short reflections on the Stations of the Cross, illustrated by images in the Church of the Annunciation, Clonard, Wexford, and the Church of Saint Mary and Saint Giles in Stony Stratford, Milton Keynes;

2, the Gospel reading of the day in the lectionary adapted in the Church of Ireland;

3, a prayer from the USPG prayer diary.

Station 10, Jesus is stripped of his garments:

In an unusual arrangement, the Stations of the Cross in the church in Clonard are set in the curved outer wall of the church in 14 windows designed by Gillian Deeny of Wicklow. In her windows, she emphasises the role of women in the Passion story.

Her windows were made in association with Abbey Glass, where she worked with the cut-out shapes of coloured glass, the pigment being a mixture of lead oxide, ground glass and colour. Each window is signed by the artist.

The Stations of the Cross on the north and south walls of the nave in Stoney Stratford were donated in memory of John Dunstan (1924-1988).

The Tenth Station in the Stations of the Cross has a traditional description such as ‘Jesus is stripped of his garments.’

In this Station of the Cross in Wexford, the Cross is not to be seen. One of the two men stripping Christ of his clothes seems to be embarrassed as he places his left hand on Christ’s right shoulder, almost in a gesture of doomed solidarity.

In Station 10 in Stony Stratford, one solitary soldier seems to reluctantly strip Christ with one hand, while Christ has hands open, in a gesture of forgiveness, perhaps, or open to his looming death.

Did these two or three exchange any conversation, any words, in the course of this encounter?

Did they realise how each other was exposed and vulnerable in this moment?

Was there a mutual understanding of the embarrassment each one is going through?

How often do we seek to cover ourselves in ways that cloak and disguise our embarrassment and our feelings of vulnerability?

Yet, as Saint Paul reminds us, ‘we brought nothing into the world, so that we can take nothing out of it’ (I Timothy 6: 7).

Jesus is stripped of his garments … Station 10 in the Stations of the Cross in the Church of Saint Mary and Saint Giles in Stony Stratford, Milton Keynes (Photograph: Patrick Comerford, 2022)

John 12: 20-36 (NRSVA):

20 Now among those who went up to worship at the festival were some Greeks. 21 They came to Philip, who was from Bethsaida in Galilee, and said to him, ‘Sir, we wish to see Jesus.’ 22 Philip went and told Andrew; then Andrew and Philip went and told Jesus. 23 Jesus answered them, ‘The hour has come for the Son of Man to be glorified. 24 Very truly, I tell you, unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit. 25 Those who love their life lose it, and those who hate their life in this world will keep it for eternal life. 26 Whoever serves me must follow me, and where I am, there will my servant be also. Whoever serves me, the Father will honour.

27 ‘Now my soul is troubled. And what should I say—“Father, save me from this hour”? No, it is for this reason that I have come to this hour. 28 Father, glorify your name.’ Then a voice came from heaven, ‘I have glorified it, and I will glorify it again.’ 29 The crowd standing there heard it and said that it was thunder. Others said, ‘An angel has spoken to him.’ 30 Jesus answered, ‘This voice has come for your sake, not for mine. 31 Now is the judgement of this world; now the ruler of this world will be driven out. 32 And I, when I am lifted up from the earth, will draw all people to myself.’ 33 He said this to indicate the kind of death he was to die. 34 The crowd answered him, ‘We have heard from the law that the Messiah remains for ever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?’ 35 Jesus said to them, ‘The light is with you for a little longer. Walk while you have the light, so that the darkness may not overtake you. If you walk in the darkness, you do not know where you are going. 36 While you have the light, believe in the light, so that you may become children of light.’

After Jesus had said this, he departed and hid from them.

Today’s Prayer:

The theme in this week’s prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel) is ‘Light in the Darkness.’ This theme was introduced on Sunday by the Revd Anthony Gyu-Yong Shim of the Diocese of Daejeon in the Anglican Church of Korea. The prayer in the USPG Prayer Diary today (12 April 2022, George Augustus Selwyn), invites us to pray:

Today we give thanks for the life of George Augustus Selwyn, the first Anglican Bishop of New Zealand, and pray for the Anglican Church in Aotearoa, New Zealand and Polynesia.

Yesterday’s reflection

Continued tomorrow

The grave of Bishop George Augustus Selwyn in Lichfield Cathedral … he is commemorated in the Church Calendar on 12 April (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

12 October 2021

George Selwyn: his life as
a missionary and bishop is
recalled in Lichfield Cathedral

The effigy of Bishop George Augustus Selwyn (1809-1878) in the Lady Chapel of Lichfield Cathedral (Photograph: Patrick Comerford, 2021)

Patrick Comerford

Each day, at the mid-day Eucharist and Evening Prayer in the Lady Chapel in Lichfield Cathedral, I have found myself sitting beside the monument to Bishop George Augustus Selwyn (1809-1878).

Selwyn was the first Anglican Bishop of New Zealand and the first Metropolitan or Primate of New Zealand (1858-1868), before becoming the 91st Bishop of Lichfield (1868-1878).

George Augustus Selwyn was born on 5 April 1809 at Church Row, Hampstead, the second son of William Selwyn (1775–1855) and of Laetitia Frances Kynaston. At the age of seven, he went to Great Ealing School, where the future Cardinal John Henry Newman and his brother Francis were at school at the same time. He then went to Eton, where he was a contemporary of William Ewart Gladstone.

He went on to Saint John’s College, Cambridge, and was a member of the Cambridge crew in the first Oxford and Cambridge Boat Race at Henley on Thames in 1829. He graduated BA (1831), proceeded MA (1834) and DD (1842), and became a fellow of Saint John’s (1833-1840).

Selwyn was ordained deacon (1833) and priest (1834), and he became an assistant master at Eton, and a curate in Windsor. In 1839, he married Sarah Harriet Richardson, and they were of Canon William Selwyn of Hereford Cathedral and Bishop John Richardson Selwyn of Melanesia, who later became the second Master of Selwyn College, Cambridge.

The mosaics in the Selwyn memorial in the Lady Chapel, Lichfield Cathedral, illustrate his life (Photograph: Patrick Comerford, 2021)

When a meeting of bishops at Lambeth in 1841 recommended the appointment of a bishop for New Zealand, Charles James Blomfield, Bishop of London, offered the post to Selwyn. He was consecrated at Lambeth on 17 October 1841, and immediately after Christmas set sail from Plymouth for his new missionary diocese with William Charles Cotton as his chaplain. On the outward voyage, he studied the Māori language and was able to preach in Māori immediately on arrival in Auckland on 30 May 1842.

Selwyn clashed with Archdeacon Henry Williams, the leader of the CMS party in New Zealand, when he supported Governor George Grey’s accusations of improper land purchases by Williams. Grey twice failed to recover the land in the Supreme Court, and when Williams refused to give up the land unless the charges were retracted, he was dismissed from the CMS in November 1849.

Williams was reinstated by CMS in 1854, but there was often a wide gap between the CMS missionaries with their evangelical views and the bishops and other high church clergy, with many clashes on liturgical uses and practices. Yet Selwyn often appointed CMS missionaries to senior positions in New Zealand, including appointing William Williams as the first Bishop of Waiapu.

Selwyn was criticised by CMS missionaries in New Zealand such as Thomas Grace, and by CMS in London, including Henry Venn, for being ineffective in training and ordaining New Zealand teachers, deacons and priests. CMS had funded half of his role on the condition that he ordain as many people as possible, but Selwyn slowed this down by insisting those in training learn Greek and Latin first.

The mosaics in the Selwyn memorial in the Lady Chapel, Lichfield Cathedral, depict events in his life (Photograph: Patrick Comerford, 2021)

The first Māori deacon, Rota Waitoa, was ordained by Selwyn at Saint Paul’s Church, Auckland, but it was two decades before he ordained a Māori priest. Selwyn was blamed for undermining the work of CMS and damaging the enthusiasm Māori had for Christianity.

But Selwyn was an advocate of Māori rights and a critic of unjust and reckless land acquisition practices that led to the New Zealand Wars. However, his support of the Invasion of the Waikato, where, as chaplain, he was frequently seen riding on horseback on the frontlines with the British and colonial forces, and his involvement in the burning of women and children at Rangiaowhia in 1864, damaged his and the church’s relationship with Māori, which is still felt today.

Selwyn was rigorous in travelling throughout New Zealand and the Pacific Islands, including Melanesia, and in 1861 John Coleridge Patteson became the first Bishop of Melanesia.

Selwyn’s pioneering organisation of his diocese set many important precedents. He worked to provide self-governance for the Anglican Church in New Zealand, and he visited England in 1854 to secure the creation of new dioceses and approval for a general synod of bishops, priests, and laity. On his return to New Zealand, four new bishops were consecrated, two for the North Island and two to the South Island.

With Selwyn as the new metropolitan bishop in New Zealand, the first general synod met in 1859, and he drafted the constitution of the Anglican Church of New Zealand, with his role as metropolitan titled ‘the Primate.’

Selwyn returned England to take part in the first Lambeth Conference in 1867. While he was at the conference, he was offered the See of Lichfield, and, with much reluctance, accepted the offer.

He was enthroned as the 91st Bishop of Lichfield in Lichfield Cathedral on 9 January 1868. He organised a diocesan synod for Lichfield, and his general synod in New Zealand and diocesan synod in Lichfield influenced the drafting of the Constitution of the Church of Ireland after disestablishment in 1869.

In 1878, Swelwyn ordained a group of deacons in Lichfield who included John Roberts, honoured as a saint in the Episcopal Church for his missionary work in the Bahamas and Wyoming.

Selwyn died on 11 April 1878 at the age of 69 at the Bishop's Palace, Lichfield, and was buried in Lichfield Cathedral. He is remembered in the Church of England on 11 April.

Selwyn College, Cambridge, was founded to honour his contributions to the life of the church, to missions and to theology. The college coat of arms incorporates the arms of the Diocese of Lichfield impaled with the arms of the Selwyn family.

When Bishop George Augustus Selwyn died on 11 April 1878 at the Bishop’s Palace, he was buried in Lichfield Cathedral (Photograph: Patrick Comerford, 2021)

The Selwyn family owned a large tract of land in Kew, Surrey, and the road from Kew Gardens station to Kew Gardens is named Lichfield Road after Bishop Selwyn.

Selwyn House in the Cathedral Close in Lichfield was built on the side of the mediaeval moat and it closes the view at the east end of the close. Selwyn House is often known as ‘Spite House’ because of a popular Lichfield legend that the first house on the site was built by one of three sisters in the Aston family in the 1750s to block her sisters’ view of the cathedral.

As Annette Rubery says in her book Lichfield Then & Now in colour, ‘Even though the facts have since been since been disproved, the tale still lives on.’

The truth is Selwyn House was built ca 1777-1780 for Canon James Falconer (1735-1821), Rector of Thorpe Constantine and later Archdeacon of Derby. He was a canon of Lichfield Cathedral but was not assigned one of the houses for canons in the Close. So, Falconer may have built the house immediately after his appointment as a Canon of Lichfield Cathedral.

The house was enlarged in the early 19th century, when an iron balcony was added on the north side. At the beginning of the 20th century, it was home to Harriet Selwyn, the widow of Bishop Selwyn.

After Harriet Selwyn died in 1907, the house became a hostel for students at the Lichfield Theological College, and it was named Selwyn House in honour of the couple. For a brief period during World War I, Bishop Kempthorne lived in the house, but it became a hostel for theological students once again in 1918.

The students moved out of Selwyn House in 1922 and into the Bishop’s Palace, and Selwyn House was the bishop’s residence until 1931, when the students moved back in. The theological college closed in 1972 and Selwyn House was divided into apartments. But the legends about a Spite House persisted.

Selwyn House at the east end of the Cathedral Close in Lichfield (Photograph: Patrick Comerford, 2021)

17 March 2019

The murders in Christchurch
remind us that eternal vigilance
remains the price of liberty

Saint Patrick in a stained-glass window in Saint Mary’s Roman Catholic parish church, Askeaton, Co Limerick (Photograph: Patrick Comerford, 2019)

Patrick Comerford

Sunday 17 March 2019: Saint Patrick’s Day (the Second Sunday in Lent)

11.30 a.m.: The Parish Eucharist (Holy Communion 2), Saint Brendan’s Church, Kilnaughtin (Tarbert), Co Kerry

Readings: Tobit 13: 1b-7; Psalm 145: 1-13; II Corinthians 4: 1-12; John 4: 31-38.

May I speak to you in the name of God, + Father, Son and Holy Spirit, Amen.

For the past week or two there has been an interesting debate in the newspapers and on RTÉ on Protestant identity.

In two separate features in The Irish Times, Professor Roy Foster of Oxford and the historian Dr Ida Milne, co-editor with Ian d’Alton of Protestant and Irish, gave two very different accounts of growing up in the 1960s and the 1970s as Protestants in Waterford and Wexford, two parts of the south-east that I associate with much of my own growing up, and which I returned to on Thursday and Friday.

Roy Foster says that by the 1970s the sense of difference between Protestant and Catholic cultures in the Republic was eroding fast.

He writes that ‘the Protestant accent,’ ‘if anyone even remembers it, is now gone (along with Protestant cuisine – an unregretted subculture of a subculture).’

He goes on to say that by the time a Republic was declared in 1948, ‘the identity of southern Protestants was more or less uncomplicatedly Irish.’

Both writers describe the deep differences between Protestants north and south, and note the different attitude of Protestants north and south of the border towards the GAA, towards the 1798 Rising, or towards Irish national identity.

Despite large-scale Protestant emigration in the early 1920s, southern Irish Protestants moved away from an initial fear of becoming what Ian d’Alton calls ‘a beached people’ and avoided withdrawing into an ‘inner emigration.’

In the 1950s, Hubert Butler described the Church of Ireland as ‘a poor old phoenix, moulting and blind and bedraggled, gazing mesmerised into the fire, but unable to summon up the courage to take the last leap.’ Yet, he continued: ‘I still think it has the power to lay a very fine egg.’

By the 1980s, the late Victor Griffin, Dean of Saint Patrick’s Cathedral, Dublin (1968-1991), spoke openly of the position of Protestants in Irish public life and challenged the modern Ireland that was emerging ‘to choose between republicanism and confessionalism.’

Throughout all those years, we had a shared pride in our Irish rugby team – despite yesterday’s result. I have no problem of showing my support too for the Wexford hurlers and – since I moved to this parish – for Kerry and Limerick too.

We are defined not by the sports we play, the way we vote, the houses we live in, what we eat, or the religious festivals we celebrate. We are confident in our Irish identity, and, I hope, would be vocal in challenging any efforts to return to the days when people sought to use religious affiliation as a key marker for Irish identity.

Despite some lingering perceptions among a tiny minority of our neighbours, we can be equally proud too of Saint Patrick and his legacy, which we are celebrating today.

But if we are to celebrate Saint Patrick with integrity and honesty today, there are key parts of his story that we must continue to emphasise so Saint Patrick’s Day can retain its core meaning and values.

During the past week, I have been looking at the city centre preparations in both Dublin and Limerick for Saint Patrick’s Day, which has been turned into a five-day festival, running from last Thursday [14 March 2019] until tomorrow [18 March 2019].

The organisers of ‘Saint Patrick’s Festival’ and The Irish Times produced an attractive, glossy 44-page festival programme giving details of much though not all that is on offer this weekend.

There are events that celebrate music and photography, we can choose between poetry and pirates, parades and parties, we can upskill our Irish language skills or dance away the evening at a Céilí Mór. There are myths and monsters, bands and bicycles, walks and pints, games, funfairs and the circus, and a call to ‘Believe in Science.’

But nowhere is there any mention of who Saint Patrick was, what he did, or why we might celebrate him as our national, patron saint.

And nowhere, in a very attractive and full programme, is there any reference to any of the cathedral and church services today that celebrate the life, faith and witness of Saint Patrick.

It is worth remembering this morning that Saint Patrick is a figure of unity on this island. He was sent not so much as a missionary but to unite the Church on this island, which was scattered throughout Ireland, without any sense of unity.

He is an ecumenical figure, shared by Catholic, Protestant and Dissenter.

But under the dark cloud of events in New Zealand in the past two or three days, there are a few other details about Saint Patrick’s life that are worth remembering and celebrating:

1, Saint Patrick was an outsider and a stranger. He was born in Roman Britain and had no Irish family background, and was seen as a migrant or immigrant.

2, Despite the presence of pre-Patrician Christianity in Ireland, Patrick was a member of a religious minority … a religious community that was seen as strange and foreign and rather than being accepted as a religion of peace was seen as a threat to the social and political order of the day.

3, Saint Patrick had first-hand experience of slavery and violent oppression. He was trafficked and he was able to escape only because of a network of people who risked their own personal safety by breaking the laws of the day and providing his safe passage to escape.

The context for this morning’s Gospel reading [John 4: 31-38] is Christ’s meeting with the Samaritan woman at the well [see John 4: 1-42].

Saint Patrick too was affirmative of the women who came into his life with their questions about religion, but who had been marginalised and who had been kept out of religious society and debate.

But we should also remember that the reaction in society at the time of Christ to the Samaritans is similar to the reaction to Muslims in many places today. Both Samaritans and Muslims are monotheists who worship the same God as Jews and Christians believe in, but so often they were or are seen as having a strange, unrelated and even threatening faith community.

In an island community, everyone who is either an immigrant or a descendant of immigrants – no matter how recent or distant those ancestors may be, we all share a multiplicity of identities. But the labels Catholic, Protestant and Christian were never intended to be ethnic identities. Nor is Muslim an ethic label or identity.

The rise of antisemitism across Europe and the tacit acceptance of Islamophobia should disgust all decent Christians. We should be heard to speak out when Jewish graves are toppled and spray-painted with graffiti, when Jews and Muslims are taunted, when synagogues and mosques are attacked.

It is embarrassing, to say the least, that the man who carried out the attacks boasted that he was partly Irish in background. Does he not realise the irony and incongruity of an Australian, with mixed Irish, Scottish and English background, being opposed to immigration to New Zealand?

The sadness of Friday’s attacks in New Zealand is made even sadder by the name of the city where they took place, for violence must never be in the name of Christ or in the name of the Church. What a meaning and significance to give to the name of Christchurch!

In so many ways Ireland is like New Zealand and Canada: despite all our economic and political problems and difficulties, these three countries on three continents are emerging as voices for tolerance, diversity and pluralism.

What happened in these recent days in New Zealand must be warning to us all. We have a similar-sized Muslim population in Ireland, and for most people they are a respected and a valued minority, with a valued place in the mosaic that is this beautiful society.

But we cannot take our religious communities, majorities or minorities, for granted.

The saying, ‘Eternal vigilance is the price of Liberty’ is often attributed to the Irish lawyer and politician John Philpot Curran (1750-1817). What he actually said in 1790 was: ‘It is the common fate of the indolent to see their rights become a prey to the active. The condition upon which God hath given liberty to man is eternal vigilance; which condition if he break, servitude is at once the consequence of his crime and the punishment of his guilt.’

We must speak out when our neighbours are victimised or discriminated against. Like Christ at the well, we must listen and learn from the people who are the equivalent of Samaritan women among us today. Like Saint Patrick, we must be willing to keep alight the flame of the Gospel that speaks against oppression, slavery and discrimination.

We must be careful that everything we say may be interpreted as the word of Christ and the word of the Church. In our words and our deeds we are called to show the love of God and to love our neighbours as ourselves.

And so, may all we think, say and do be to the praise, honour and glory of God, + Father, Son and Holy Spirit, Amen.

Saint Patrick depicted in a window in Saint Patrick’s Church, Waterford (Photograph: Patrick Comerford, 2019)

John 4: 31-38 (NRSVA):

31 Meanwhile the disciples were urging him [Jesus], ‘Rabbi, eat something.’ 32 But he said to them, ‘I have food to eat that you do not know about.’ 33 So the disciples said to one another, ‘Surely no one has brought him something to eat?’ 34 Jesus said to them, ‘My food is to do the will of him who sent me and to complete his work. 35 Do you not say, “Four months more, then comes the harvest”? But I tell you, look around you, and see how the fields are ripe for harvesting. 36 The reaper is already receiving wages and is gathering fruit for eternal life, so that sower and reaper may rejoice together. 37 For here the saying holds true, “One sows and another reaps.” 38 I sent you to reap that for which you did not labour. Others have laboured, and you have entered into their labour.’

Saint Patrick … an icon received as present in Crete last year and now in the Rectory in Askeaton, Co Limerick (Photograph: Patrick Comerford)

Liturgical Colour: White

Penitential Kyries:

O taste and see that the Lord is good;
happy are those who trust in him.
Lord, have mercy.
Lord, have mercy.

The Lord ransoms the live of his servants
and none who trust in him will be destroyed.
Christ, have mercy.
Christ, have mercy.

Come my children, listen to me:
I will teach you the fear of the Lord.
Lord, have mercy.
Lord, have mercy.

Collect:

Almighty God,
in your providence you chose your servant Patrick
to be the apostle of the Irish people,
to bring those who were wandering in darkness and error
to the true light and knowledge of your Word:
Grant that walking in that light
we may come at last to the light of everlasting life;
through Jesus Christ our Lord.

The Lenten Collect:

Almighty and everlasting God,
you hate nothing that you have made
and forgive the sins of all those who are penitent:
Create and make in us new and contrite hearts
that we, worthily lamenting our sins
and acknowledging our wretchedness,
may receive from you, the God of all mercy,
perfect remission and forgiveness;
through Jesus Christ our Lord.

Introduction to the Peace:

Peace be to you, and peace to your house, and peace to all who are yours (I Samuel 25: 6).

Preface:

To this land you sent the glorious gospel
through the preaching of Patrick.
You caused it to grow and flourish in the life of your servant Patrick and in
the lives of men and women, filled with your Holy Spirit,
building up your Church to send forth the good news to other places:

Post Communion Prayer:

Hear us, most merciful God,
for that part of the Church
which through your servant Patrick you planted in our land;
that it may hold fast the faith entrusted to the saints
and in the end bear much fruit to eternal life:
through Jesus Christ our Lord.

Blessing:

God, who in days of old gave to this land the benediction of his holy Church,
fill you with his grace to walk faithfully in the steps of the saints
and to bring forth fruit to his glory:

A fading statue of Saint Patrick in the grounds of Saint Patrick’s Church, Waterford (Photograph: Patrick Comerford, 2019)

Hymns:

459: For all the saints, who from their labours rest (CD 27)
611: Christ be beside me (CD 35)
666: Be still my soul: the Lord is on thy side (CD 39)

The reliquary made for relics of Saint Patrick, now in the Hunt Museum, Limerick (Photograph: Patrick Comerford)

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org

Material from the Book of Common Prayer is copyright © 2004, Representative Body of the Church of Ireland.