Showing posts with label Rhodes. Show all posts
Showing posts with label Rhodes. Show all posts

06 July 2026

At sea in the Aegean 30
years ago, when tensions
between Greece and
Turkey raised fears of war

Peaceful afternoons on the beach near Rethymnon are seldom interrupted by sonic booms and overflights, unlike 30 years ago (Photograph: Patrick Comerford)

Patrick Comerford

I have been coming to Greece and to Crete in particular, for almost 40 years, since the 1980s. I remember how I felt at home the very first morning, as I was being taken by coach from Iraklion Airport to Rethymnon. Greece grew on me very quickly, and there were times when I was back and forth to Greece two or three times a year, sometimes for family holidays, sometimes for social visits, and often as a working journalist, covering Greek politics, culture, economic crisises, tensions with Turkey in the Aegean. On other trips, I was visiting monasteries and churches, including Mount Athos and Patmos, or attending lectures and seminars in Athens, Thessaloniki and on the remote and tiny island of Halki off the coast of Rhodes.

One of those busy years was 1996, when I found myself writing about Greek life and politics on a regular basis. I was reminded of this last month when friends posted about the 30th anniversary of the death of Andreas Papanddreou, a towering and heroic modern Greek leader and a key figure in bringing about the collapse of the colonels’ regime in 1974. He died on 23 June 1996, and I wrote his obituary for The Irish Times the next day.

But 1996 was a busy year for me in Greece. I wrote profiles of the new prime minister, Costas Simitis, interviewed the foreign minister, Theodoros Pangalos, followed the tensions in the Aegean over the Turkey’s agressive claims to the islets of Imia, wrote features on the poetry of Yiannis Ritos and CP Cavafy, reported on the growing clamour for the return of the Parthenon Marbles from the British Museum to Athens, and analysed Greek political support for the application by Cyprus for EU membership.

In recent years, I have been returning regularly to Rethymnon and the suburban areas to the east at Platanias and Tsesmes and even further east at Panormos. It is a relatively quiet area for holidays, with the long sandy beches stretching for miles east of Rethymnon. There is a family-friendly and laid-back atmosphere, with few if any signs offering cheap beer to lager louts, as I have seen further east in places such as Hersonissos and Malia.

It is easy to fall asleep in the afternoon at places like Pavlos Beach in Platanias, undisturbed in the sunshine. But it was not always so, and it was not so 30 years ago, back in 1996. Not because of loud lager louts, not because Crete was attracting the wrong sort of tourists, and certainly not because of bad management on anyone’s part. But because of the threat of war.

An afternoon’s snooze on the beach was regularly interrupted in the 1980s and the 1990s by the sonic booms of overflying Greek air force jets, preparing or returning from buzzing their Turkish counterparts over the blue waters of the Aegean and the Mediterranean.

It almost came to a full-scale war between Greece and Turkey 30 years ago, and all because of a dispute over who owned the two tiny uninhabited rocky islets of Imia. I was flown into the middle of it all in 1996, and ended up as a part of a press posse that was threatened with coming under fire from the Turkish navy.

The dispute back in 1996 cost the lives of three crew members of a Greek Navy helicopter who died during a mission, and 30 years later, despite improved relations between Athens and Ankara in the intervening decades, many Greeks have not forgotten this tense time in modern Greek history a generation ago.

The crisis had international leaders scrambling to urge both sides not to come to blows over what was derided as a pile of rocks. But Greece insisted they were ‘Greek rocks’m and Athens refused to back down as Ankara tried to assert Turkish sovereignty. Greeks were reminded all too easily of the Turkish invasion of Cyprus over 20 years earlier on 20 July 1974.

Windmills at the entrance to the harbour in Rhodes (Photograph: Patrick Comerford)

Imia is part of the Dodesanese islands, which are dripping with history and oozing with culture: Kos, where Hippocrates formulated the foundations of modern medicine; Patmos, where Saint John the Divine wrote the Book of Revelation; Kalymnos, Leros and Symi, with their neo-classical mansions; and Rhodes, where the giant Colossos once straddled the harbour of Mandhraki, holding aloft the flame of freedom that inspired the Statue of Liberty.

At the crossroads of three continents, this island chain was once ruled by Alexander the Great and Ptolemy; it has been occupied by the Romans, the Crusaders, the Venetians, the Knights of Saint John, the Turks, the Italians and Nazi Germany. Only with the end of World War II was it finally handed over by Britain and incorporated into the Greek state almost 80 years ago, in 1947.

Today, only 26 of the Dodecanese islands are inhabited: the largest, Rhodes, has about 100,000 people, but most have only a few hundred residents or less, and there are only 79 people left on Pserimos.

The large Turkish minorities in Rhodes and Kos and the mosques and minarets still dotting the skylines of many islands are ever-present reminders that Turkey occupied the Dodecanese for almost 400 years, from 1522 to 1912. Turkey is Greece’s nearest neighbour, and on many islands you can feel it is almost possible to touch the Turkish coast with its harbours and towns, houses and hotels.

On 29 December 1995, Turkey asserted the Imia islets were Turkish territory, registered in the prefecture of Bodrum. The dispute began when a Turkish cargo ship, Figen Akat ran ashore on the islets and had to be salvaged. It turned out that maps of were showing conflicting claims of the islets by Greece and Turkey, and there was a conflict between the Turkish captain and the Greek authorities over who was responsible for the salvage operation.

For more than 60 years, Turkey had accepted the maritime boundaries in the Aegean, defined by treaties and agreements with the Italians in 1923 and 1932, and ratified by the Treaty of Paris in 1947. The boundaries were never challenged by Ankara until that December. But, as Turkey faced a major political crisis with the unexpected electoral success of the Islamic Welfare Party, the Foreign Ministry in Ankara claimed for the first time that Imia was part of the Turkish province of Mugla.

The official response of Greece came on 9 January 1996. The then-Greek Foreign Minister, Theodoros Pangalos, sent a reply to Turkey claiming an indisputable Greek sovereignty over the islets. The dispute was escalated when the Mayor of the Greek island of Kalymnos and a priest landed on the islets on 26 January and raised a Greek flag on the rocky outcrop.

Tensions escalated, and on 27 January Turkish journalists from the daily Hurriyet landed on the largest of the two Imia islets, tore down the blue and white Greek flag and hoisted the red and white star and crescent of Turkey.

Four days later, Turkish troops landed on the smaller rocky outcrop. Tensions heightened as Greek, Turkish and NATO forces sailed to the islets. At dawn on 31 January, a Greek navy helicopter flying over Imia said reported that Turkish troops had landed on the islets. The helicopter then crashed in mysterious circumstances. The crash was blamed on bad weather conditions, but some reports said the weather reports amounted to a mutual cover-up to hide that it was shot down by Turkish fire.

Both Athens and Ankara were accused of concealing what really happened to prevent war. The two countries had been on the brink of war when President Clinton intervened and the Turkish troops withdrew.

The minaret of a mosque in Rhodes (Photograph: Patrick Comerford)

At the time, I was the Foreign Desk Editor of The Irish Times and I found myself in the middle of this crisis. I flew to Athens to interview the new Greek Prime Minister, Costas Simitis, his Foreign Minister, Theodoros Pangalos, and other cabinet ministers. A few days later I was one among a small group of about two dozen journalists who travelled from Athens and boarded the NV Nissos in Kos Harbour, close to the Plane Tree of Hippocrates and the Mosque of Hatzi Hassan.

At the time, the NV Nissos offered day trips to Turkey on Saturdays and Sundays, leaving Kos at 9 a.m. and returning at 5 p.m. But this was to be no pleasure cruise. We were reminded of an ever-present fear of an invasion from Anatolia, 5 km across the stretch of water. The local people were talking in terms of ‘when the Turks come’, not ‘if’.

With blue skies and blue seas, it could have been an idyllic summer trip. Apart from goat herds and environmentalists, few people ever bothered to visit the more remote rocks off the coast of Kos, Kalymnos, Kalolymnos and Pserimos. The crew took down the sign reading ‘Turkey’ as we sailed off for the islets of Imia or Limnia, two flat pancakes less than two miles from Kalolymnos, almost 2½ miles from the Turkish island of Cavus, and over three miles from the western-most Turkish coast on the peninsula of Bodrum.

The Greek naval frigate HS Limnos, which had taken part in operations Desert Shield and Desert Storm, was fresh back from the Adriatic and had offered to take us out to look at the rocks. But before we left, Turkey protested formally and summoned the Greek Ambassador in Ankara, Dimitrios Nezeritis, to warn against the media trip.

It was no idle warning: two days earlier, a Greek coastguard vessel and a Turkish patrol boat had collided in Greek waters, a mile south of Imia.

As we sailed out of Kos, the military tension was palpable and visible. Greek and Turkish jets buzzed overhead sporadically, a Greek coastguard vessel and a navy ship were within sight and, in the distance, we could catch a glimpse of a ship with Turkish naval markings.

Costas Bikas, the Foreign Ministry spokesman from Athens on board the Nissos, insisted there was nothing out of the ordinary about the cruise and that it was none of Ankara’s business. But the Turks made it their business. As the Greek and Turkish jet fighters swooped low over the area, the Turkish foreign ministry took a group of foreign and local journalists out from Bodrum. Once again, there were new Turkish claims to the islets known to the Turks as Kardak – by Defence Minister Oltan Sunguklu and by naval spokesman Ali Kurunahmut, who told cruising journalists: ‘Kardak is a Turkish islet and we are in Turkish waters.’

Trailing both groups were reporters and camera crews from the Greek and Turkish press and television. The crisis had moved from territorial claims and counter claims to cruise and counter cruise for journalists in the Aegean. As Imia faded out of sight, we followed past Pserimos, Kalolymnos, Leros and Kalymnos, through the straits separating Kalymnos and Telendhos, into Pothia, the port harbour of Kalymnos – names that once tripped off the tongues of backpackers in the 1970s.

As we disembarked at the dockside in Pothia, the microphones and cameras crowded into our faces: the foreign media had become the message.

The rocky island of Kalymnos is famous for its traditional sponge fishing; its fame in the past rested on Homer’s reference in the Iliad to the ships from the ‘Kalyndian Islands’ taking part in the Trojan wars. That day, we felt war remained an ever-present threat to the peace of the islanders and their sponge fishers.

The Nissos returned to Kos to prepare for Sunday’s day trippers to Bodrum, and a launch from the Hellenic Coast Guard took us out from the harbour to the navy frigate Limnos, with its crew waiting to take us on to Rhodes. For four hours, we watched the crew tracking Turkish moves in the Aegean sea and skies, before our odyssey came to an end and Rhodes came into sight with its mediaeval castles and palaces, mosques and minarets and three harbours.

Two deer stand at each end of Mandhrki where the Colossos once straddled the entrance to the harbour, with ships passing through its towering legs. A small tug, the Herakles, took us ashore, reminding us of the apt inscription that once graced Colossus, praising the lovely gift of unlettered freedom. ‘For to those who spring from the race of Herakles, dominion is a heritage both on land and sea.’

The crisis was a temporary boost at home to Turkey’s Tansu Ciller as she searched (in vain) for a coalition partner to keep her in power. But it threatened to bring down Costas Simitis, Theodoros Pangalos and their Pasok government in Athens in 1996. Both sides agreed to withdraw their forces from the area around Imia and return to the status quo ante, although Ms Ciller continued to press Turkey’s claims to 3,000 Aegean islands – the sum total of all islands in Greek waters.

After intense pressure from the US, Greek and Turkish government removed their military forces from Imia. The territorial issue has remained unresolved since then. Imia and other islets in the Aegean are considered as ‘grey zones’ of undetermined sovereignty by Turkey.

When I returned to Crete a few weeks later for a family holiday in Piskopiano, my interviews with the Greek media and my appearances on Greek television became a topic of conversation over lunch with Greek friends on the island. Overhead, the sonic booms of fighter jets continued to break the peace of afternoon naps by the pool or on the beach.

When I returned a second time from Greece, The Irish Times published a major feature on my adventures on this day 30 years ago, 6 July 1996. I think the headline ‘Dropping Ankara in Rhodes,’ with its intended pun, was written by the then Design Editor, Andy Barclay.

The casual freedom of land and sea, to hop from one island to the next, is part of the lure of a holiday in the sun in many parts of Greece. But it is a freedom that comes with a price, a freedom that is valued by the local Greeks, and a freedom that is denied 30 years later to many refugees who come in search of it as they make the difficult passage from the coast of Turkey to the islands of the Dodecanese.

Greek and Turkish flags flying on a passenger ferry plying the Aegean between Greek islands and the Turkish coast (Photograph: Patrick Comerford)

24 March 2026

A 28.5 million sq m island,
a $28.5 million painting,
£28.5 million overrun in York,
and 28.5 million blog hits

Halki off the coast of Rhodes, where I co-chaired one of the workshops at the Halki International Seminar organised by Eliamep in 2002 … some estimates put the size of the island at 28.5 sq km (28.5 million sq metres)

Patrick Comerford

The viewing and reading figures for this blog continue to surprise me, and these figures passed the 28.5 million mark by late yesterday afternoon (23 March 2026).

This is the sixth time this month alone that the half-million figure in readership numbers has been passed, already reaching 28 million on 20 March 2026; 27.5 million the previous Monday (16 March 2026), 27 million on 12 March 2026, 26.5 million on 3 March 2026, and 26 million at the beginning of the month (Sunday 1 March 2026), when the hits that day were also the highest daily figure I have ever recorded (318,307).

This year so far has seen a phenomenal amount of traffic on this blog, reaching a volume of readers that I never have expected when I first started blogging 16 years ago. Half the total hits have been within the past eight or nine months, and the total of hits last month (February 2026) was the highest monthly total ever (3,386,504), with this blog passing the half-million mark seven times in all in February.

At the end of last year, this blog had 21 million hits (31 December 2025). So far this year, there have been more than 7.5 million hits or visitors in 2026.

I first began blogging in 2010, and it took almost two years until July 2012 to reach half a million readers – a number reached five times this month alone. Half of the 28.5 million hits (14.25 million) have been within the last nine or ten months, since mid-July.

Throughout last year and this year, the daily figures have been overwhelming on many occasions. Of the 12 days of busiest traffic on this blog five were this month (March), four were in February, one was in January, and two were in January 2025:

• 318,307 (1 March 2026)
• 314,018 (28 February 2026)
• 301,449 (2 March 2026)
• 289,076 (11 January 2025)
• 285,366 (12 January 2025)
• 280,802 (26 February 2026)

• 273,022 (27 February 2026)
• 261,422 (13 January 2026)
• 228,931 (18 March 2026)
• 204,275 (22 March 2026)
• 195,391 (20 February 2026)
• 195,061 (23 March 2026)

The number of readers has been overpowering this year and last, with the daily averages currently running at about 120,000 hits a day so far this month. Ten years ago, the daily average was around 1,000.

Leonora Carrington’s ‘Les Distractions de Dagobert’ (1945) … sold at auction for $28.5 million two years ago (Image courtesy Sotheby’s)

To put this figure of 28.5 million in context:

A major York regeneration project is already £28.5 million over budget and more than a year behind schedule. But he full scale of the overspend remains unknown, councillors have been told this month. An audit has found ‘critical’ weaknesses in the way the regeneration of the area at the front of York Station has been managed.

Work began in 2023 on the scheme which initially had a budget of £26 million but costs so far stand at £54.7 million, according to the latest estimates. The ongoing Station Gateway scheme has been dogged by oversight problems from its early stages and work has been ongoing since 2024 to ensure issues with the extremely difficult scheme are not repeated in future projects. The project is now due to be finished this summer after originally being slated for completion by May last year.

A painting by the British-born surrealist artist Leonora Carrington (1917-2011) sold for $28.5 million two years ago (May 2024), making her the most valuable UK-born woman artist on the public market.

The painting, ‘Les Distractions de Dagobert’ (1945), was bought by Eduardo F Costantini, an Argentinian business figure, real estate developer and founder of the Museo de Arte Latinoamericano de Buenos Aires. He bought the painting at Sotheby’s in New York with a phone bid.

The opening Saturday of the Milano Cortina Games last month was the most-watched day of Olympics coverage since 2014, averaging 28.5 million television views.

Cameroon, Ukraine and Venezuela have populations of about 28.5 million, Kenya has a total of 28.5 million registered voters.

28,500 sq km is 28.5 million sq metres. Depending on how you measure the land area of an island, 28,500 sq km is given in different sources as the size of the islands of Halki off the coast of Rhodes, where I co-chaired one of the workshops at the Halki International Seminar organised by the Athens-based think-tank Eliamep in 2002; and the size of Gavdos, off the coast of Crete, the southernmost Greek island.

Kherson, Kyiv and Potlava oblasts, three of the 24 oblasts into which Ukraine is divided administratively, are each about 28.5 sq km in land area. 28.5 sq km is the area of Little Cayman in the Cayman Islands and the surface area of Lake Malawi, which is shared by Malawi, Tanzania, and Mozambique.

28.5 million minutes is about 54 years, 2 months, and 7 days. In other words, if this blog was getting only one hit a minute, it would take more than 54 years, from the beginning of 1972, to reach this latest figure of 28 million.

It is four years since I retired from active parish ministry in March 2022. These days, though, about 100 people on average are reading my daily prayer diary posted on this blog each morning. I imagine many of my priest-colleagues would be prayerfully thankful if the congregations in their churches totalled 700 or more people each week.

Today, I am very grateful to the real readers among those 28.5 million hits on this blog to date, and in particular I remain grateful to the faithful core group of about 100 people who join me in prayer, reading and reflections each day.

The Station Gateway regeneration project in York is £28.5 million over budget (Photograph: Patrick Comerford)

14 November 2025

John Ponsonby, the Irish-born
diplomat who put an end to
the ‘Rhodes blood libel’ in 1840,
and his family links with Corfu

Lord Ponsonby … an Irish diplomat from Co Kilkenny who saved the besieged Jews of Rhodes in the mid-19th century

Patrick Comerford

I was writing last Friday (7 November 2025) about the Jewish community in Rhodes, how they suffered during the Holocaust, and how the Jewish quarter in Rhodes became the setting for the closing scenes in the film Escape to Athena (1979).

I have visited Rhodes half a dozen times or more. But during one visit Rhodes many years ago that was abandoned when a ferry I had booked never sailed, I came across the story of an Irish-born peer and diplomat, who was from a well-known Co Kilkenny family and a bishop’s brother, and how he saved the Jews of Rhodes from a violent outburst of prejudice 185 years ago.

It is a story about the Jewish community in Rhodes, but also has links with the island of Corfu and with many of the Irish Philhellenes, whose contribution to Greek history has been a subject of my research for many years.

In February 1840, the Jews of Rhodes were falsely accused of ritually murdering a Christian boy who had gone missing while walking alone. The incident became known as the ‘Rhodes blood libel’.

After the boy went missing on a walk, the Jews of Rhodes were accused of kidnapping and murdering him. A number of Jewish men were arrested, beaten and tortured and accused of taking Christian children captive for ritual sacrifice.

After the Jewish Quarter in the Old Town of Rhodes was besieged during Passover that year, the British Government decided to intervene on behalf of the Jewish community. The Foreign Secretary, Lord Palmerston, sent a dispatch on 5 May to the British ambassador in Constantinople, Lord Ponsonby, asking him to communicate the British concerns about events in Rhodes to the Ottoman government ‘officially and in writing’ and to ‘request … an immediate and strict inquiry to be made … especially into the allegation that these atrocities were committed at the instigation of the Christians and the European consuls.’

John Ponsonby (1770-1855) was an Irish-born diplomat from Bessborough, Co Kilkenny. As a young adult, he was visiting revolutionary France in 1791 when he was seized by a mob in Paris but, it is said, his youth and beauty saved him from being hanged as an aristocrate. He returned to Ireland, entered politics as a Whig and a supporter of Catholic Emancipation and an opponent of the Act of Union.

His father was the Speaker of the House of Commons in Grattan’s Parliament and with Henry Grattan was a founder of the Whig Club in Dublin in 1789. John Ponsonby was the MP for Tallow, Co Waterford (1793-1797), and Dungarvan, Co Waterford (1798-1801), in the years immediately before the Act of Union, and in Westminster for Galway City (1801-1802) after the Act of Union.

At the time of the blood libel allegations against the Jews of Rhodes, one of Ponsonby’s brothers, Richard Ponsonby (1772-1853), was Bishop of Derry (1831-1853) and he had previously been Bishop of Killaloe (1828-1831) and Dean of Saint Patrick’s Cathedral, Dublin.

His other siblings included Major-General Sir William Ponsonby (1772-1815), who was killed at the Battle of Waterloo in 1815 and the Hon Mary Ponsonby (1776-181), who married the Prime Minister, Charles Grey (1764-1845), 2nd Earl Grey.

John Ponsonby succeeded to his father’s estate and title as Baron Ponsonby when his father died on 5 November 1806. He was based in Corfu from 1818, when he held an appointment in the Ionian Islands from 1818. The Secretary to the Senate of the Ionian Islands at the time was Sir George Ferguson Bowen (1821-1899), from Taughboyne (Churchtown), near Lifford, Co Donegal.

The Treaty of Paris in 1815 had turned the Ionian islands, including Corfu, into the United States of the Ionian Islands under British protection, and the islands were given a new constitution under British rule in 1817. The islanders elected an Assembly of 40 members, who advised the British High Commissioner.

Four other Irish-born politicians and administrators who played key roles in shaping 19th century political life in Corfu: Sir Richard Church (1784-1873) from Cork; Sir Charles Napier (1782-1853) from Celbridge, Co Kildare; George Nugent-Grenville (1789-1850) from Co Westmeath, 2nd Baron Nugent of Carlanstown; and Sir John Young (1807-1876) from Bailieborough, Co Cavan, later Lord Lisgar.

British rule continued until the islands were united with Greece in 1862, and the British legacy in Corfu has been described as afternoon tea and cricket. But Ponsonby’s papers provide little evidence of his activities there or indeed of any aspect of his career before the 1820s.

The Palace of Saint Michael and Saint George, Corfu … the centre of British rule in Corfu until 1862 (Photograph: Patrick Comerford)

Back in London, King George IV was jealous of Ponsonby and the attention he was receiving from the king’s mistress, Lady Coyngham. And so, Ponsonby was sent abroad once again, holding diplomatic posts in Argentina (1826-1828), Brazil (1828-1829), Belgium (1830-1831) and Naples (1832).

Ponsonby was sent to Constantinople as the British ambassador in 1832, and a year before the crisis in Rhodes he was given the peerage title of Viscount Ponsonby of Imokilly, Co Cork, on 20 April 1839.

Ponsonby’s immediate response to Palmerston’s instructions on the ‘Rhodes blood libel’ created a consensus within the European diplomatic corps in Constantinople that the persecution of the Jews of Rhodes had to cease. Emboldened, Ponsonby, who was by far the most powerful diplomat in Constantinople, intervened with the Ottoman court on behalf of the Jews of Rhodes.

An Ottoman inquiry cleared the Jewish population of all the accusations. The Turkish governor of Rhodes, Yusuf Pasha, was dismissed for not having upheld the law, and Ponsonby praised the investigation as one during which the ‘affair of Rhodes was examined with fairness’. He called the verdict ‘a signal proof of the justice and humanity with which the Sublime Porte acts.’

Ponsonby had married Lady Frances Villiers, seventh daughter of George Villiers, 4th Earl of Jersey, in 1803. They had no children and she died in London on 14 April 1866. John Ponsonby died in Brighton on 21 February 1855, and he is buried in Kensal Green Cemetery, London.

The Seahorse Fountain in the Square of the Jewish Martyrs in the walled city of Rhodes (Photograph: Square, Nadezhda Bogatyryova/Wikimapia)

But there was another family connection with the Greek islands and the Irish Philhellenes. John Ponsonby was a near contemporary and a second cousin of Major-General Sir Frederick Cavendish Ponsonby (1783-1837) who was also involved in British rule in Corfu.

Sir Frederick Ponsonby was a son of Frederick Ponsonby (1758-1844), 3rd Earl of Bessborough, and a brother of the famed or notorious Lady Caroline Lamb. Ponsonby was severely wounded at the Battle of Waterloo. Ponsonby was appointed inspecting field officer in the Ionian Islands on 20 January 1824, and he was promoted major-general on 27 May 1825, commanding the British troops in the Ionian Islands. He left Corfu at the end of 1826 when he was appointed Governor of Malta.

During his time in the Ionian Islands, his son, the future Major-General Sir Henry Frederick Ponsonby (1825-1895) was born in Corfu on 10 December 1825 and was baptised there. He later became Queen Victoria’s Private Secretary.

As for Bessborough House, near Piltown, Co Kilkenny, the home of the Ponsonby family for generations and that gave them their family title, it became a seminary or theological college for the Oblate fathers in the 1940s. They sold it to the Department of Agriculture in 1971, and it since 1980 it has been Kildalton Agricultural College.

The British legacy is Corfu is said to be afternoon tea and cricket (Photograph: Patrick Comerford)

07 November 2025

A Greek dance in a ‘comfort film’
from the 1970s is a reminder of
the destruction of Jewish Rhodes

The Seahorse Fountain in the Square of the Hebrew Martyrs remembers members of the Jewish community of Rhodes who were murdered in Auschwitz (Photograph: Nicholas Rhodes Taxi Tours)

Patrick Comerford

As winter gets colder, as the rain becomes more frequent, as the days shorten, and as holidays become dim memories, I take some comfort as the evenings close in looking back on old films and live=streaming music.

Some people can easily identify their ‘comfort foods’ – not necessarily nourishing or nutritious, but offering comfort to both the body and the soul. I sometimes turn to ‘comfort films’ and ‘comfort music’ – not always challenging, though sometimes they can be disturbing, yet certainly offering comfort to the eyes and ears, to the body and the soul in depth of winter.

We stayed up late last Friday night, marking Hallowe’en by watching Don’t Look Now (1973). It was an appropriate choice for BBC2 that night, but instead of being scared or disturbed, we ended up picking out places we know and appreciate in Venice: Salute, Saint Mark’s Square, the Hotel Gabrielli on Riva degli Schiavoni, Arsenale, a corner of the Palazzo Ducale, the Church of San Nicolo dei Mendicoli, where John Baxter (Donald Sutherland) is working, the Basilica dei Santi Giovanni e Paolo, the canals, bridges and narrow alleys, and, at the end, the Church of San Stae.

In the days that followed, I found myself was looking back on memories of some other ‘comfort films’ … Ill Met by Moonlight(1957), Never on Sunday (1960), Zorba the Greek (1964), Z (1969), Fiddler on the Roof (1971), Escape to Athena (1979), Ulysses’ Gaze or Το βλέμμα του Οδυσσέα (1995), The Weeping Meadow or Το Λιβάδι που δακρύζει (2004) … I suppose if the list of ‘comfort films’ continued, it would tell a lot about my age, my musical tastes, and my love of Greece.

Escape to Athena may, perhaps, seem an odd choice for my list. The war film was directed by George P Cosmatos and stars Roger Moore, Telly Savalas, David Niven, Stefanie Powers, Claudia Cardinale, Richard Roundtree, Sonny Bono and Elliott Gould. The music was composed by Lalo Schifrin.

The film is set in a German-occupied Greek island during World War II. It was filmed on location in Rhodes, and tells of allied prisoners in a POW camp who are forced to excavate ancient artefacts.

The Greek resistance to the Nazis is led by Zeno (Telly Savalas), a former monk, and his small band of fighters. They use the local brothel, run by his girlfriend Elena (Claudia Cardinale), as an undercover headquarters.

Aristotelis ‘Telly’ Savalas or Αριστοτέλης Σαβάλας (1922-1994), who plays Zeno. was a Greek-American actor, better known as the bald Lieutenant Theo Kojak in the 1970s crime drama series Kojak. Claudia Cardinale (1938-2025), who plays Zeno’s girlfriend Eleana, is still regarded as one of the leading figures of Italian cinema, alongside Sophia Loren and Gina Lollobrigida.

George Pan Cosmatos (1941-2005) was a Greek-Italian film director and screenwriter. He was born to a Greek family in Florence and grew up in Egypt and Cyprus. At 17, he became assistant director to Otto Preminger on Exodus (1960), based on Leon Uris’s novel about the birth of Israel.

The score in Escape to Athena is by the Argentine-American pianist, composer, arranger and conductor Lalo Schifrin (1932-2025), who died earlier this year (26 June 2025). His Jewish father, Luis Schifrin, led the second violin section of the Buenos Aires Philharmonic for three decades.

Schifrin’s best known compositions include the themes from Mission: Impossible (1966), Cool Hand Luke (1967), Bullitt (1968), The Eagle Has Landed (1976), and The Amityville Horror (1979) and he collaborated with Clint Eastwood from the 1960s to the 1980s in the Dirty Harry film series.

The Seahorse Fountain in the Square of the Jewish Martyrs in the walled city of Rhodes (Photograph: Square, Nadezhda Bogatyryova/Wikimapia)

The final scene in Escape to Athena cuts to the present day – or, rather, the late 1970s. By then, Zeno’s former headquarters have been turned into a state museum housing the treasures of Mount Athena. As the film comes to its close, Zeno leads a tsamikos or syrtos dance with Eleana around a Seahorse Fountain in a town square.

It is interesting that Schifrin decided not to compose his own dance for this closing scene but provided an instrumental arrangement of the Dodecanese traditional song Περα Στους Περα Καμπους (Pera stous pera kampous, ‘The Nun’s Dance’).

The setting of the Seahorse Fountain in a town square in Rhodes is also a reminder that this film is not a comic downplay of World War II and that the resistance to the Nazis involved resistance to their racism, antisemitism and the Holocaust.

This is the city square where the Nazis rounded up the Jews of Rhodes over 80 years ago in 1944. In the post-war years, it was renamed the Square of the Hebrew (or Jewish) Martyrs (Πλατεία Εβραίων Μαρτύρων, Plateia Martyron Evreon) and the Seahorse Fountain was erected in memory of the Jews of Rhodes who died in the Holocaust.

As I watch the closing scenes, I am reminded of the Kahal Shalom Synagogue, the last surviving, functioning synagogue on Rhodes, and the woman who gave me a tour of the synagogue one sunny afternoon 26 years ago, in June 1999.

From the Seahorse Fountain, the narrow street of Pindarou leads up into the alleyways of Dosiadou and Simiou. A pair of tall doors with two raised Stars of David open into a cobbled courtyard and the Kahal Shalom, the oldest surviving synagogue in Greece and the last remaining synagogue in the old Jewish quarter Rhodes.

The bimah or prayer desk in the Kahal Shalom synagogue in Rhodes (Photograph: Tripadvisor)

The Kahal Shalom is the last in a city that once had six synagogues. The floor inside and the courtyards outside are decorated with the graceful black and white pebble mosaic patterns or kochlaki that are distinctive throughout the Dodecanese islands. A plaque in the courtyard bears the date Kislev 5338 in the Jewish calendar, showing Kahal Shalom (‘the Holy Congregation of Plentiful Peace’) dates back to the year 1577.

But more immediate history and its horrors are recalled on a plaque in the west-side courtyard: it lists the names of 100 families wiped out in the Holocaust.

As the Italians – who captured the Dodecanese from the Ottomans in 1912 – passed increasingly repressive measures in the 1930s, the Jews of Rhodes began to leave in large numbers. By the end of the 1930s, there were still 2,000 or more Jews on the island, struggling to maintain their cultural life. A boatload of 600 Jews from Bratislava and Prague fleeing the Nazis reached Rhodes in 1939. There they were fed and quartered by the local Jewish community, and provided with fresh water for their onward journey to Palestine.

But as the boat sailed out, it caught fire, and the refugees were eventually washed up on the island of Samos. They returned to Rhodes, where the local Jews helped them to buy another old boat, and this time they made their way safely to Palestine. The refugees survived, but the Jews of Rhodes who helped them escape were to perish a few years later.

As the Germans took control of Rhodes, the leaders of the Jewish community decided to hide their Torah scrolls. In secret, the Torah scrolls were given to the Turkish religious leader, the Grand Mufti of Rhodes, Seyh Suleyman Kaslioglu, for safekeeping. He hid the Torah scrolls in the pulpit in the Morad Reis mosque. Several years later, he recalled, ‘One of the greatest moments of my life was when I was able to embrace the Torah, and carry it, and put it in the pulpit of the mosque – because we knew no German would ever think that the Torahs were preserved in the pulpit of the mosque.’

On 23 July 1944, 1,673 members of the Jewish community were rounded up in Rhodes and assembled in the square in front of the old Admiralty Building and the former palace of the Latin archbishops. From there, they were shipped to Piraeus and on by train to Auschwitz. The community that had survived the Crusades and the Inquisition and prospered under both Ottomans and Italians was decimated: only 151 people survived.

The Kahal Shalom Synagogue, with the women’s gallery behind and above the tevah (Photograph: RhodesPrivateTours.com)

I visited Rhodes perhaps seven or eight times between 1996 and 2006, for work and on holidays. I often visited the Kahal Shalom synagogue or the Holy Congregation of Plentiful Peace, and still recall with fondness the welcome I received there from the late Lucia Modiano Soulam a Holocaust survivor who had been deported from Rhodes to Auschwitz and who died in 2010.

There have been Jews in Rhodes since at least the time of Herod the Great. After the Spanish Inquisition, an influx of Sephardic refugees from Spain and Portugal saw a growth in the Jewish population and a new input into Jewish culture in the Aegean. An 800-year-old Torah scroll in Buenos Aires has been dated and traced back to the Jewish community of Rhodes, probably brought there by Jewish refugees fleeing Spain and Portugal.

The Jews of Rhodes were doctors and merchants, printers and bankers, craftsmen and traders. The Ottoman Turks allowed them to live within the walls of the crusader city.

For over 200 years, 12 successive generations of the Israel family provided the Chief Rabbis of Rhodes. In the 19th century, four of the five banks on the island were in Jewish hands, and the first department store in Rhodes was owned by a Jewish family.

When the Jewish community in Rhodes was at its height in the 1920s, 4,000 or more Jews were living on the island. At the entrance to the synagogue, a stone monument lists the names of the Jewish families of Rhodes who were taken by the Nazis:

In memory of the 2,000 martyrs of the Jewish community of Rhodes and the brutal annihilation by the murderous Nazis in the concentration camps of Germany, 1944-1945. May they rest in peace.

The numbers are so overwhelming that instead of 2,000 names the plaque lists only family names. The Holocaust virtually destroyed one of the oldest Jewish communities in the east Mediterranean.

Shabbat Shalom, שבת שלום‎



Πέρα στους πέρα κάμπους

Πέρα στους πέρα κάμπους, πέρα στους πέρα κάμπους
πέρα στους πέρα κάμπους που είναι οι ελιές
Είν’ ένα μοναστήρι, είν’ ένα μοναστήρι
είν’ ένα μοναστήρι που παν οι κοπελιές

Πάω και γώ ο καημένος
για να λειτουργηθώ
Να κάνω το σταυρό μου
σαν κάθε χριστιανός

Βλέπω μια πάντα κι άλλη
βλέπω μια κοπελιά
Να κάνει το σταυρό της
και λάμπει η εκκλησιά

Ρωτώ, ξαναρωτώ τη
από πού ’σαι κοπελιά
Από εδώ κοντά ’μαι
κι από το μαχαλά

Μα έχω γέρον άντρα
και δυο μικρά παιδιά
κι ολημερίς με δέρνει
έχει σκληρή καρδιά

Βαρύ σταμνί μου δίνει
κι ένα κοντό σκοινί
Ν’ αργήσω να γυρίσω
για να ’βρει αφορμή

27 October 2025

Daily prayer in Ordinary Time 2025:
168, Monday 27 October 2025

‘He was teaching in one of the synagogues on the sabbath’ (Luke 13: 10) … looking from the women’s gallery at the bimah or reading platform in the Pinkas Synagogue in Prague (Photograph: Patrick Comerford)

Patrick Comerford

We are coming to the end of this part of Ordinary Time in the Church Calendar. Yesterday was the Last Sunday after Trinity, and we are moving towards Kingdom-Time or the Kingdom Season.

oday is a bank holiday in the Republic of Ireland, but not here in England. I imagine during the day I shall spend a lot of time watching the reaction too and the responses to the election of Catherine Connolly as President of Ireland. But, before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:

1, today’s Gospel reading;

2, a reflection on the Gospel reading;

3, a prayer from the USPG prayer diary;

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

The Kahal Shalom Synagogue in Rhodes … the women’s gallery is behind and above the tevah (Photograph: Jewish Community of Rhodes)

Luke 10: 13-17 (NRSVA):

10 Now he was teaching in one of the synagogues on the sabbath. 11 And just then there appeared a woman with a spirit that had crippled her for eighteen years. She was bent over and was quite unable to stand up straight. 12 When Jesus saw her, he called her over and said, ‘Woman, you are set free from your ailment.’ 13 When he laid his hands on her, immediately she stood up straight and began praising God. 14 But the leader of the synagogue, indignant because Jesus had cured on the sabbath, kept saying to the crowd, ‘There are six days on which work ought to be done; come on those days and be cured, and not on the sabbath day.’ 15 But the Lord answered him and said, ‘You hypocrites! Does not each of you on the sabbath untie his ox or his donkey from the manger, and lead it away to give it water? 16 And ought not this woman, a daughter of Abraham whom Satan bound for eighteen long years, be set free from this bondage on the sabbath day?’ 17 When he said this, all his opponents were put to shame; and the entire crowd was rejoicing at all the wonderful things that he was doing.

Christ healing an infirm woman on the Sabbath, by James Tissot (1886-1896)

Today’s Reflection:

Today’s Gospel reading (Luke 13: 10-17) reminds me once again of the Kahal Shalom Synagogue, the last surviving, functioning synagogue on the Greek island of Rhodes, and an elderly woman who gave me a guided tour of that synagogue, not just once but twice during a hot summer’s week in Greece.

The interior of the synagogue follows the traditional Sephardic style of having the tevah or reading platform in the centre, facing south-east towards Jerusalem. Behind it and above is the balcony, created in 1935 as a women’s prayer area.

Before that, women sat in rooms beside the south wall of the synagogue, and could see into the main body of the synagogue, through curtained openings. Those rooms now house the Jewish Museum of Rhodes.

The woman who showed me around, Lucia Modiano Soulam, was bent over and then in her 80s. She was a woman of exceptional bravery with an extraordinary story. She was a survivor of Auschwitz and she spoke Greek, Ladino, Italian, a little French and Turkish and very little English.

Because there are only seven Jewish families left on Rhodes, the synagogue depends on tourists to make up a minyan and to lead public prayers.

I attended a sabbath service in the synagogue as her guest, and she sat with me and my sons who were then small children. There were two women among a congregation in which the minyan was made up thanks to Israeli and American tourists.

I think of her as being captive to Satan in Auschwitz for many years because of the sins of so many men. Now she was old and bent over, but taking her place in a synagogue where once she was seen only in the balcony above and behind the tevah, or behind the screens and curtains in the women’s rooms. In her suffering, Lucia had become, truly, a Daughter of Abraham.

Lucia was never invisible. She insisted on staying in Rhodes and during her years in the synagogue, she shared stories with visitors who were charmed by her kindness and honesty and the fact that she was always smiling and joyful despite all the hardships she had endured. She died on 2 April 2010 at the age of 87 (May her Memory by a Blessing, זכרונה לברכה‎).

The woman in this morning’s story is unnamed … but then, so too are the town in which the synagogue is located, the leader of the synagogue and the protagonists too. Apart from Jesus, the only other human name used is that of Abraham.

Not even the ox and the donkey in verse 15 are named. I am only half-jesting, because the ox and ass may also remind us of the ox and ass at the manger at the first Christmas – even though they do not appear in either Gospel account of the Nativity. Or they may remind us of the colt who is untied so Christ can ride into Jerusalem on Palm Sunday (see Luke 19: 30, 33).

This woman is unique, for no other woman in the Bible is referred to as a daughter of Abraham. Indeed, Genesis records no named daughter of Abraham, and the rabbis argue whether Abraham had any daughters.

There are two men in Saint Luke’s Gospel that she might be compared with:

1, The unnamed rich man in the story of ‘Dives’ and Lazarus (Luke 16: 19-31), a Gospel reading late last month [28 September 2025, Trinity XV]. This man addresses Abraham as ‘father’ or ‘Father Abraham,’ and he in turn is addressed by Abraham as ‘Child.’ But in this morning’s Gospel story, the child of Abraham is the outsider who has been left waiting on the margins for too long and is brought in. So the woman is more like Lazarus than ‘Dives.’

2, The description of the woman as daughter of Abraham is matched later in this Gospel when Christ insists that Zacchaeus is ‘a son of Abraham’ (Luke 19: 9; 2 November 2025), a point that is also made before of a crowd, a crowd that rejects Zacchaeus the tax collector as a sinner. Think of how this woman’s physical position of being bent over is symbolic in the same way that Zacchaeus is short in stature.

In this morning’s story, Christ shows what it means to be a citizen of God’s kingdom – through his actions. He heals this woman and calls her a ‘daughter of Abraham’, which makes her, remarkably, a full member of society. Christ is saying the Kingdom is open equally to women and to the sick and to the disabled and to those on the margins.

This woman does not ask to be healed, and no one asks for healing on her behalf. Christ notices her himself (verse 12), and this means he has to turn around when she enters the synagogue while he is teaching. She is behind him, either above in the balcony or hidden behind a curtain. She is invisible to Christ until he turns around.

Christ turns around, calls her down or calls her over, tells her she is free, and gives her a place in the centre of the community where she joins the men in praising God.

This story continues the story in Luke 4, where Christ reads from and teaches from the scroll in the synagogue. He is now putting into action in the synagogue what he has already taught in the synagogue.

Christ sets her free, he unties the woman. But what was she tied to? To her disability and her infirmity? To Satan? To her community’s refusal to accept her? To one interpretation of what could or could not be done on the sabbath?

Christ says to the woman, ‘… you have been set free’ (ἀπολέλυσαι, apolélusai) ‘from your weakness’ (verse 12). It is translated here with the present tense, ‘you are set free.’ This word (απολουω, apoluo) is not usually associated with healing. Its general meaning is ‘to loose,’ to unbind, to release, to send away, even to divorce (see Matthew 5: 32; 19: 3, 7, 8, 9).

It can refer to the bandages used to tie a woman to her husband. It is closely related to a word used twice by Christ in this story (λύω, luo) – to ‘untie’ an ox or donkey (verse 15) and to ‘set free’ from bondage (verse 16).

Is this a story about divorce after 18 years of an abusive marriage?

Is this is a story about controversy and division?

Is this a story about healing, wholeness and restoration?

Or – given the two synagogue settings I have referred to this morning – is this a story about the practical relationship between what we believe and what we do – getting the balance right between believing and doing, between being and doing?

There is one other possibility in this story, a perspective that is not offered by commentators, perhaps because many are not familiar with customs within Judaism, yet one that I believe may be possible and perhaps even profound.

Jewish law or halakhah considers converts to Judaism as spiritually adopted into the lineage of Abraham and Sarah, the first Jewish patriarch and matriarch. Converts are often called ‘ben Avraham Avinu’ (son of Abraham, our father) or ‘bat Sarah Imenu’ (daughter of Sarah, our mother) during liturgical ceremonies such as being called up to Torah readings in the synagogue.

This custom serves to emphasise their connection to these foundational figures and signifies that converts are spiritually adopted into the Jewish lineage, becoming part of the covenant established with Abraham and Sarah. This practice is a way to acknowledge their entry into the Jewish people and their spiritual connection to the foundational figures of Judaism.

A number of major halakhic authorities ruled that for a female convert, one should write in the ketubah and in the get: bat Avraham Avinu, ‘daughter of Abraham our forefather’. There was an insistence among the halakhic authorities to list names exactly in the ketubah, so that in the event of divorce, they would also be as exact as possible in the gett.

On the other hand, there are those who write plonit hagiyoret, ‘so-and-so the female convert’, in the ketubah of a female convert, so that if she should become widowed, she should not marry a kohen, since a convert may not marry a kohen.

The custom of referring to a woman who is a convert to Judaism as ‘bat Sarah’ is not as ancient as the custom of referring to her as ‘bat Avraham’. In any case, Jewish law also forbids Jews to mistreat a proselyte, including reminding them that they were once not a Jew.

There is a possibility here that this woman, or her long deceased husband, were converts to Judaism, but were constantly reminded of this, and her suffering for 18 years that left her bent over and unable to stand up straight was merely an excuse for denying her the place that was rightfully hers in the community. In calling her ‘daughter of Abraham’, Jesus restores her to her rightful place in the community, calls on her, as it were, to stand upright in the midst of the community that for too long has denied her that place.

One of the areas I used to teach in is Patristics. In other words, I enjoy reading old sermons and letters from the East Mediterranean, especially when they are written in Greek. These include a sermon preached in Caesarea about 16½ centuries ago by the great Cappadocian Father, Gregory of Nazianzus, ‘On Love for the Poor’ (Oration 14, ‘On Love for the Poor’).

It was the late 360s, and the city was in the midst of an outbreak of leprosy. Gregory describes a ‘terrible,’ ‘pitiable’ and ‘unbelievable’ sight of people, dead and alive, with mutilated bodies that made them ‘scarcely recognisable.’

In claiming, in demanding recognition, they called out the names of their fathers and mothers, brothers and sisters, the names of their families, friends and homes. Gregory noted: ‘They do this because they cannot be recognised by their former shape; they are truncated human beings, deprived of possessions, family, friends and their very bodies.’

But their calls fell on deaf ears. Fathers drove their children away, and those who were physically unrecognisable became morally unrecognisable too. They became non-people, with no human rights, with no recognition of their shared humanity.

Gregory responds by invoking the doctrine of the imago Dei. The lepers can no longer care for themselves or look after themselves. They have lost their human form, yet he declares they have not lost their divine likeness. He tells the people of Caesarea in his sermon:

‘This is how they are suffering … our brothers and sisters before God (even if you prefer not to think so) who share the same nature with us, who have been put together from the same clay from which we first came, who are strung together with nerves and bones in the same way we are, who have put on flesh and skin like all of us … Or rather, if I must speak of greater things, they have been made in the image of God in the same way you and I have.’ (Brian E Daley, Gregory of Nazianzus, Oxford: Routledge, 2006, p 83.)

But Gregory does not stop there. He argues that because these people ‘have been made in the image of God’ the community is obliged to do something. He tells the people listening to his sermon that they must offer relief, give them money, give them gifts, including food, clothing and medicine, dress their wounds, and speak up for them.

From start to finish, his sermon is a call to action. The Church is to include those who have been excluded by society. When we recognise that someone is made in the image of God, then we must include them. In other words, recognition of this truth involves a moral obligation towards those one the margins.

Who are on the margins for me today, those I would rather not see?

• Muslims?
• Women in hijabs?
• The refugees in cheap hotels surrounded by baying, racist mobs?
• A child in a burial shroud in Gaza?
• Traumatised hostages still suffering after their released?
• The migrants in the Mediterranean?
• The farm labourers deported by ICE?
• The children in Calais?
• The homeless?
• The long-term unemployed?
• Families in direct provision or houses in multiple occupation (HMO)?
• The outsider who has been denied her/his rightful place as an insider?
• Those who are bound to dehumanising relationships because of bad or broken marriages?
• Those whose humanity, being in the image of God, is denied by my Church because of their sexuality?
• Those in debt?
• Those from the north side?
• Those from the south side?
• Those with whom I have profound and deep differences, religiously, politically and socially?

Once I recognise one of these as a child of God, once I recognise one of these as a brother or sister, once I realise that they too are made in the image and likeness of God, then there is no longer us and them. Then my compassion has to stop being sentimental and has to turn to action. Then it stops being a choice and starts being an obligation. For in Christ there is no ‘us’ and ‘them.’

Let me conclude this morning by asking some questions:

When should we do things in the church we believe are right, and only deal with the repercussions afterwards?

When do we need to discuss and come to an agreement before taking action?

What holds people in bondage?

In what ways does legalism bind them?

How are we held in bondage to past successes, defending our habits by saying: ‘This is the way we’ve always done it’?

Does the way we behave in our churches on Sundays free people or keep them tied up?

An icon of the Nativity of Christ … the ox and the ass are inseparably linked with the manger, but are not mentioned in the Gospel accounts of the Nativity

Today’s Prayers (Monday 27 October 2025):

The theme this week (26 October to 1 November) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Bonds of Affection’ (pp 50-51). This theme was introduced yesterday with reflections from Rachel Weller, Communications Officer, USPG.

The USPG Prayer Diary today (Monday 27 October 2025) invites us to pray:

Lord, we thank you for ‘Bonds of Affection’. We pray for clergy in the UK and India that they may learn from each other’s unique perspectives and deepen their shared commitment to your work.

The Collect:

Blessed Lord,
who caused all holy Scriptures to be written for our learning:
help us so to hear them,
to read, mark, learn and inwardly digest them
that, through patience, and the comfort of your holy word,
we may embrace and for ever hold fast
the hope of everlasting life,
which you have given us in our Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post Communion Prayer:

God of all grace,
your Son Jesus Christ fed the hungry
with the bread of his life
and the word of his kingdom:
renew your people with your heavenly grace,
and in all our weakness
sustain us by your true and living bread;
who is alive and reigns, now and for ever.

Additional Collect:

Merciful God,
teach us to be faithful in change and uncertainty,
that trusting in your word
and obeying your will
we may enter the unfailing joy of Jesus Christ our Lord.

Collect on the Eve of Saint Simon and Saint Jude:

Almighty God,
who built your Church upon the foundation
of the apostles and prophets,
with Jesus Christ himself as the chief cornerstone:
so join us together in unity of spirit by their doctrine,
that we may be made a holy temple acceptable to you;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Yesterday’s Reflections

Continued Tomorrow

Lucia Modiano Soulam, who welcomed me to the synagogue in Rhodes, died on 2 April 2010 at the age of 87 (Photograph courtesy Jewish Community of Rhodes)

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

24 August 2025

Daily prayer in Ordinary Time 2025:
106, Sunday 24 August 2024,
Saint Bartholomew, Trinity X

‘He was teaching in one of the synagogues on the sabbath’ (Luke 13: 10) … looking from the women’s gallery at the bimah or reading platform in the Pinkas Synagogue in Prague (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar and today is the Tenth Sunday after Trinity (Trinity X, 24 August 2025) and the feast of Saint Bartholomew the Apostle.

Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:

1, today’s Gospel reading;

2, a reflection on the Gospel reading;

3, a prayer from the USPG prayer diary;

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

The Kahal Shalom Synagogue in Rhodes … the women’s gallery is behind and above the tevah (Photograph: Jewish Community of Rhodes)

Luke 10: 13-17 (NRSVA):

10 Now he was teaching in one of the synagogues on the sabbath. 11 And just then there appeared a woman with a spirit that had crippled her for eighteen years. She was bent over and was quite unable to stand up straight. 12 When Jesus saw her, he called her over and said, ‘Woman, you are set free from your ailment.’ 13 When he laid his hands on her, immediately she stood up straight and began praising God. 14 But the leader of the synagogue, indignant because Jesus had cured on the sabbath, kept saying to the crowd, ‘There are six days on which work ought to be done; come on those days and be cured, and not on the sabbath day.’ 15 But the Lord answered him and said, ‘You hypocrites! Does not each of you on the sabbath untie his ox or his donkey from the manger, and lead it away to give it water? 16 And ought not this woman, a daughter of Abraham whom Satan bound for eighteen long years, be set free from this bondage on the sabbath day?’ 17 When he said this, all his opponents were put to shame; and the entire crowd was rejoicing at all the wonderful things that he was doing.

Christ healing an infirm woman on the Sabbath, by James Tissot (1886-1896)

Today’s Reflection:

Today is both the Feast of Saint Bartholomew the Apostle and the Tenth Sunday after Trinity. The Gospel reading for Saint Batholomew’s Day is Luke 22: 24-30, and my reflections on Saint Bartholomew’s Day last year are here.

In the Sunday lectionary readings, the Gospel reading is Luke 13: 10-17. This reading reminds me too of the Kahal Shalom Synagogue, the last surviving, functioning synagogue on the Greek island of Rhodes, and an elderly woman who gave me a guided tour of that synagogue, not just once but twice during a hot summer’s week in Greece.

The interior of the synagogue follows the traditional Sephardic style of having the tevah or reading platform in the centre, facing south-east towards Jerusalem. Behind it and above is the balcony, created in 1935 as a women’s prayer area.

Before that, women sat in rooms beside the south wall of the synagogue, and could see into the main body of the synagogue, through curtained openings. Those rooms now house the Jewish Museum of Rhodes.

The woman who showed me around, Lucia Modiano Soulam, was bent over and then in her 80s. She was a woman of exceptional bravery with an extraordinary story. She was a survivor of Auschwitz and she spoke Greek, Ladino, Italian, a little French and Turkish and very little English.

Because there are only seven Jewish families left on Rhodes, the synagogue depends on tourists to make up a minyan and to lead public prayers.

I attended a sabbath service in the synagogue as her guest, and she sat with me and my sons who were then small children. There were two women among a congregation in which the minyan was made up thanks to Israeli and American tourists.

I think of her as being captive to Satan in Auschwitz for many years because of the sins of so many men. Now she was old and bent over, but taking her place in a synagogue where once she was seen only in the balcony above and behind the tevah, or behind the screens and curtains in the women’s rooms. In her suffering, Lucia had become, truly, a Daughter of Abraham.

Lucia was never invisible. She insisted on staying in Rhodes and during her years in the synagogue, she shared stories with visitors who were charmed by her kindness and honesty and the fact that she was always smiling and joyful despite all the hardships she had endured. She died on 2 April 2010 at the age of 87 (May her Memory by a Blessing, זכרונה לברכה‎).

The woman in this morning’s story is unnamed … but then, so too are the town in which the synagogue is located, the leader of the synagogue and the protagonists too. Apart from Jesus, the only other human name used is that of Abraham.

Not even the ox and the donkey in verse 15 are named. I am only half-jesting, because the ox and ass may also remind us of the ox and ass at the manger at the first Christmas – even though they do not appear in either Gospel account of the Nativity. Or they may remind us of the colt who is untied so Christ can ride into Jerusalem on Palm Sunday (see Luke 19: 30, 33).

This woman is unique, for no other woman in the Bible is referred to as a daughter of Abraham. Indeed, Genesis records no named daughter of Abraham, and the rabbis argue whether Abraham had any daughters.

There are two men in Saint Luke’s Gospel that she might be compared with:

1, The unnamed rich man in the story of ‘Dives’ and Lazarus (Luke 16: 19-31), a Gospel reading for later next month [28 September 2025, Trinity XV]. This man addresses Abraham as ‘father’ or ‘Father Abraham,’ and he in turn is addressed by Abraham as ‘Child.’ But in this morning’s Gospel story, the child of Abraham is the outsider who has been left waiting on the margins for too long and is brought in. So the woman is more like Lazarus than ‘Dives.’

2, The description of the woman as daughter of Abraham is matched later in this Gospel when Christ insists that Zacchaeus is ‘a son of Abraham’ (Luke 19: 9; 2 November 2025), a point that is also made before of a crowd, a crowd that rejects Zacchaeus the tax collector as a sinner. Think of how this woman’s physical position of being bent over is symbolic in the same way that Zacchaeus is short in stature.

In this morning’s story, Christ shows what it means to be a citizen of God’s kingdom – through his actions. He heals this woman and calls her a ‘daughter of Abraham’, which makes her, remarkably, a full member of society. Christ is saying the Kingdom is open equally to women and to the sick and to the disabled and to those on the margins.

This woman does not ask to be healed, and no one asks for healing on her behalf. Christ notices her himself (verse 12), and this means he has to turn around when she enters the synagogue while he is teaching. She is behind him, either above in the balcony or hidden behind a curtain. She is invisible to Christ until he turns around.

Christ turns around, calls her down or calls her over, tells her she is free, and gives her a place in the centre of the community where she joins the men in praising God.

This story continues the story in Luke 4, where Christ reads from and teaches from the scroll in the synagogue. He is now putting into action in the synagogue what he has already taught in the synagogue.

Christ sets her free, he unties the woman. But what was she tied to? To her disability and her infirmity? To Satan? To her community’s refusal to accept her? To one interpretation of what could or could not be done on the sabbath?

Christ says to the woman, ‘… you have been set free’ (ἀπολέλυσαι, apolélusai) ‘from your weakness’ (verse 12). It is translated here with the present tense, ‘you are set free.’ This word (απολουω, apoluo) is not usually associated with healing. Its general meaning is ‘to loose,’ to unbind, to release, to send away, even to divorce (see Matthew 5: 32; 19: 3, 7, 8, 9).

It can refer to the bandages used to tie a woman to her husband. It is closely related to a word used twice by Christ in this story (λύω, luo) – to ‘untie’ an ox or donkey (verse 15) and to ‘set free’ from bondage (verse 16).

Is this a story about divorce after 18 years of an abusive marriage?

Is this is a story about controversy and division?

Is this a story about healing, wholeness and restoration?

Or – given the two synagogue settings I have referred to this morning – is this a story about the practical relationship between what we believe and what we do – getting the balance right between believing and doing, between being and doing?

There is one other possibility in this story, a perspective that is not offered by commentators, perhaps because many are not familiar with customs within Judaism, yet one that I believe may be possible and perhaps even profound.

Jewish law or halakhah considers converts to Judaism as spiritually adopted into the lineage of Abraham and Sarah, the first Jewish patriarch and matriarch. Converts are often called ‘ben Avraham Avinu’ (son of Abraham, our father) or ‘bat Sarah Imenu’ (daughter of Sarah, our mother) during liturgical ceremonies such as being called up to Torah readings in the synagogue.

This custom serves to emphasise their connection to these foundational figures and signifies that converts are spiritually adopted into the Jewish lineage, becoming part of the covenant established with Abraham and Sarah. This practice is a way to acknowledge their entry into the Jewish people and their spiritual connection to the foundational figures of Judaism.

A number of major halakhic authorities ruled that for a female convert, one should write in the ketubah and in the get: bat Avraham Avinu, ‘daughter of Abraham our forefather’. There was an insistence among the halakhic authorities to list names exactly in the ketubah, so that in the event of divorce, they would also be as exact as possible in the gett.

On the other hand, there are those who write plonit hagiyoret, ‘so-and-so the female convert’, in the ketubah of a female convert, so that if she should become widowed, she should not marry a kohen, since a convert may not marry a kohen.

The custom of referring to a woman who is a convert to Judaism as ‘bat Sarah’ is not as ancient as the custom of referring to her as ‘bat Avraham’. In any case, Jewish law also forbids Jews to mistreat a proselyte, including reminding them that they were once not a Jew.

There is a possibility here that this woman, or her long deceased husband, were converts to Judaism, but were constantly reminded of this, and her suffering for 18 years that left her bent over and unable to stand up straight was merely an excuse for denying her the place that was rightfully hers in the community. In calling her ‘daughter of Abraham’, Jesus restores her to her rightful place in the community, calls on her, as it were, to stand upright in the midst of the community that for too long has denied her that place.

One of the areas I used to teach in is Patristics. In other words, I enjoy reading old sermons and letters from the East Mediterranean, especially when they are written in Greek. These include a sermon preached in Caesarea about 16½ centuries ago by the great Cappadocian Father, Gregory of Nazianzus, ‘On Love for the Poor’ (Oration 14, ‘On Love for the Poor’).

It was the late 360s, and the city was in the midst of an outbreak of leprosy. Gregory describes a ‘terrible,’ ‘pitiable’ and ‘unbelievable’ sight of people, dead and alive, with mutilated bodies that made them ‘scarcely recognisable.’

In claiming, in demanding recognition, they called out the names of their fathers and mothers, brothers and sisters, the names of their families, friends and homes. Gregory noted: ‘They do this because they cannot be recognised by their former shape; they are truncated human beings, deprived of possessions, family, friends and their very bodies.’

But their calls fell on deaf ears. Fathers drove their children away, and those who were physically unrecognisable became morally unrecognisable too. They became non-people, with no human rights, with no recognition of their shared humanity.

Gregory responds by invoking the doctrine of the imago Dei. The lepers can no longer care for themselves or look after themselves. They have lost their human form, yet he declares they have not lost their divine likeness. He tells the people of Caesarea in his sermon:

‘This is how they are suffering … our brothers and sisters before God (even if you prefer not to think so) who share the same nature with us, who have been put together from the same clay from which we first came, who are strung together with nerves and bones in the same way we are, who have put on flesh and skin like all of us … Or rather, if I must speak of greater things, they have been made in the image of God in the same way you and I have.’ (Brian E Daley, Gregory of Nazianzus, Oxford: Routledge, 2006, p 83.)

But Gregory does not stop there. He argues that because these people ‘have been made in the image of God’ the community is obliged to do something. He tells the people listening to his sermon that they must offer relief, give them money, give them gifts, including food, clothing and medicine, dress their wounds, and speak up for them.

From start to finish, his sermon is a call to action. The Church is to include those who have been excluded by society. When we recognise that someone is made in the image of God, then we must include them. In other words, recognition of this truth involves a moral obligation towards those one the margins.

Who are on the margins for me today, those I would rather not see?

• Muslims?
• Women in hijabs?
• The refugees in cheap hotels surrounded by baying mobs?
• A child in a burial shroud in Gaza?
• Emaciated hostages ib Gaza?
• The migrants in the Mediterranean?
• The farm labourers deported by ICE?
• The children in Calais?
• The homeless?
• The long-term unemployed?
• Families in direct provision?
• The outsider who has been denied her/his rightful place as an insider?
• Those who are bound to dehumanising relationships because of bad or broken marriages?
• Those whose humanity, being in the image of God, is denied by my Church because of their sexuality?
• Those in debt?
• Those from the north side?
• Those from the south side?
• Those with whom I have profound and deep differences, religiously, politically and socially?

Once I recognise one of these as a child of God, once I recognise one of these as a brother or sister, once I realise that they too are made in the image and likeness of God, then there is no longer us and them. Then my compassion has to stop being sentimental and has to turn to action. Then it stops being a choice and starts being an obligation. For in Christ there is no ‘us’ and ‘them.’

Let me conclude this morning by asking some questions:

When should we do things in the church we believe are right, and only deal with the repercussions afterwards?

When do we need to discuss and come to an agreement before taking action?

What holds people in bondage?

In what ways does legalism bind them?

How are we held in bondage to past successes, defending our habits by saying: ‘This is the way we’ve always done it’?

Does the way we behave in our churches on Sundays free people or keep them tied up?

An icon of the Nativity of Christ … the ox and the ass are inseparably linked with the manger, but are not mentioned in the Gospel accounts of the Nativity

Today’s Prayers (Sunday 24 August 2025, Saint Bartholomew, Trinity X):

The theme this week (24 to 30 August) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is been ‘From Strangers to Neighbours’ (pp 32-33) This theme is introduced today with a programme update from the Right Revd Antonio Ablon, Chaplain of Saint Catherine’s Anglican Church, Stuttgart, Germany:

Migration is a journey of hope and struggle. Migrants in Europe have left their homes for survival, seeking opportunities, safety, or freedom. Yet, the journey is filled with enormous challenges — separation, discrimination, instability, and rejection. Political refugees, in particular, endure deep uncertainty, forced to rebuild their lives in unfamiliar lands.

Scripture reminds us that God cares for the migrant. The Israelites were once strangers in Egypt, and Jesus Himself was a refugee, showing us that God walks with those who are displaced. Faith becomes the anchor in times of struggle. Though migrants may feel unseen, they are not forgotten in God's eyes. He is present in moments of need, in the kindness of strangers, and in the strength to persevere.

As followers of Christ, we are called to welcome, support, and stand with migrants. We are all pilgrims on this earth, and true faith is lived out in love and solidarity. May we embrace this call, listening to the cry of the displaced and walking with them in their journey toward dignity and justice.

Thanks to the support of USPG, Saint Catherine’s ministry to refugees and migrants has extended to include an accompaniment programme and German language classes with the aim of helping with bureaucratic processes and facilitating integration into German society.

The USPG Prayer Diary today (Sunday 24 August 2025, Saint Bartholomew, Trinity X) invites us to read and meditate on Deuteronomy 10: 18-19, reflecting on God’s love for the migrant.

The Collect of the Day:

Let your merciful ears, O Lord,
be open to the prayers of your humble servants;
and that they may obtain their petitions
make them to ask such things as shall please you;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post-Communion Prayer:

God of our pilgrimage,
you have willed that the gate of mercy
should stand open for those who trust in you:
look upon us with your favour
that we who follow the path of your will
may never wander from the way of life;
through Jesus Christ our Lord.

Additional Collect:

Lord of heaven and earth,
as Jesus taught his disciples to be persistent in prayer,
give us patience and courage never to lose hope,
but always to bring our prayers before you;
through Jesus Christ our Lord.

Yesterday’s reflections

Continued tomorrow

Lucia Modiano Soulam, who welcomed me to the synagogue in Rhodes, died on 2 April 2010 at the age of 87 (Photograph courtesy Jewish Community of Rhodes)

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