A missed opportunity to visit Barack Obama at the launch of a history journal in Moneygall

A visit to the Barack Obama Plaza near Moneygall and Dunkerrin some years ago

Patrick Comerford

I had an invitation to the Barack Obama last night but couldn’t get there.

No, it was not an invitation to meet Barack Obama. But it was invitation to the launch of the latest issue of Under Crimblin Hill, the Historical Journal of the Dunkerrin Parish History Society, edited by my friend and colleague, Professor Salvador Ryan of Maynooth.

The Barack Obama Plaza is a motorway service area at Junction 23 on the M7 motorway in Co Tipperary, and beside the village of Moneygall, just across the county border in Co Offaly. For the five years I was living in Askeaton, Co Limerick, as priest-in-charge of the Rathkeale Group of Parishes, this had been a regular ‘pit stop’ on the road to and frame Dublin.

The Barack Obama Plaza is named after President Barack Obama, whose great-great-great-grandfather, Falmouth Kearney, lived in Moneygall and emigrated to the US in 1850. The plaza opened in 2014, and includes an Obama museum-visitor centre, a bronze bust of Barack Obama by Mark Rhodes, and life-sized bronze sculptures of Barack and Michelle Obama, also by Mark Rhodes.

When Barack Obama visited Moneygall in 2011, he met distant relatives and drank a pint in Ollie Hayes’s Pub, where Michelle Obama tried her hand at pouring a pint.

The nearby village of Dunkerrin, Co Offaly, is just south of Roscrea and near the Co Tipperary border and junction 23 at Moneygall. Dunkerrin Parish History Society was revived in 2014 after a 25-year lapse, and launched its journal Under Crimblin Hill that year.

So, the Barack Obama Plaza was an appropriate and convenient venue for the launch of the latest edition of Under Crimblin Hill last night, when the guest speaker was local artist Philip Ryan, who launched this latest edition (volume 5, 2026).

Salvador Ryan invited me to contribute to this edition of the journal with a paper on the ‘Comerford Crown’ or ‘Ikerrin Crown’, a long-lost archaeological artefact probably dating from the Bronze Age. It was discovered in the Devil’s Bit, near Ikerrin. Co Tipperary, in 1692 and was taken to France by the Comerford family who owned it for over a century, until the mid-1790s, when it was lost during the ‘Reign of Terror’ in the aftermath of the French Revolution.

Although it has not been seen for almost 2½ centuries – perhaps even 3½ centuries – the ‘Comerford Crown’ or ‘Ikerrin Crown’ remains an object of fascination. Although its function was never ascertained and remains uncertain, it became a symbol of Irish identity in the early 19th century, and is said to informed the design in 1843 of Daniel O’Connell’s green velvet ‘Repeal Cap’.

The crown is sometimes referred to by archaeologists as the ‘Devil’s Bit Mountain gold cap.’ The ‘Milesian Crown’ was a more popular term in the 19th century because of the symbol that was based on this crown or inspired by it. Yet, despite all the speculation about the crown, it remains an enigma.

I was so sorry to miss the launch of the journal last night, but I hope to receive a copy when I meet Salvador at the launch of his latest book, Childhood and the Irish, in Dublin next week.

Meanwhile, more about the journal, the Comerford Crown, and that new book in the days or weeks to come, hopefully.

Daily prayer in Ordinary Time 2025: 13, Saturday 15 February 2025

Five loaves and two fish in a motif on the railings of Saint Joseph’s Cathedral in Kuching (Photograph: Patrick Comerford, 2024)

Patrick Comerford

We are in Ordinary Time in the Church Calendar. Ash Wednesday and the beginning of Lent are less than three weeks away (5 March 2025), and tomorrow is the Third Sunday before Lent (16 February 2025).

The Calendar of the Church of England in Common Worship today remembers Sigfrid (1045), bishop and Apostle of Sweden, and Thomas Bray (1730), priest and the founder of SPCK and SPG, now USPG (15 February). Before today begins, however, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:

1, today’s Gospel reading;

2, a short reflection;

3, a prayer from the USPG prayer diary;

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

A variety of bread gathered in a basket in a restaurant in Panormos, near Rethymnon in Crete (Photograph: Patrick Comerford)

Mark 8: 1-10 (NRSVA):

1 In those days when there was again a great crowd without anything to eat, he called his disciples and said to them, 2 ‘I have compassion for the crowd, because they have been with me now for three days and have nothing to eat. 3 If I send them away hungry to their homes, they will faint on the way – and some of them have come from a great distance.’ 4 His disciples replied, ‘How can one feed these people with bread here in the desert?’ 5 He asked them, ‘How many loaves do you have?’ They said, ‘Seven.’ 6 Then he ordered the crowd to sit down on the ground; and he took the seven loaves, and after giving thanks he broke them and gave them to his disciples to distribute; and they distributed them to the crowd. 7 They had also a few small fish; and after blessing them, he ordered that these too should be distributed. 8 They ate and were filled; and they took up the broken pieces left over, seven baskets full. 9 Now there were about four thousand people. And he sent them away. 10 And immediately he got into the boat with his disciples and went to the district of Dalmanutha.

The miracle of the five loaves and two fish … a modern Ethiopian painting in Mount Saint Joseph’s Abbey, Roscrea (Photograph: Patrick Comerford)

Today’s Reflection:

There are six different accounts of two miracle stories associated with the Feeding of the Multitude. The first story, the feeding of 5,000, is found in all four Gospels (see Matthew 14: 13-21; Mark 6: 31-44; Luke 9:10-17; and John 6: 5-15). This is the only miracle – apart from the Resurrection – that is found in all three Synoptic Gospels and in Saint John’s Gospel. The second story, the feeding of 4,000, is told by both Mark in today’s reading (Mark 8: 1-10) and by Matthew (Matthew 15: 32-38), but not by either Luke or John.

In the Feeding of the 5,000, Jesus feed the multitude with five loaves and two fish shared by a boy. When Jesus hears that John the Baptist had been killed, he take a boat to a solitary place, near Bethsaida. The crowds follow him on foot from the towns, and when Jesus lands he sees a large crowd. He had compassion for them and heals their sick. As evening approaches, the disciples tell him it is a remote place, it is late, and urge him to send the crowds away, so they can go to the villages and buy food.

Jesus says they do not need to go away, and asks the disciples to give them something to eat. They find five loaves and two fish, Jesus asks the people to sit on the grass in groups of 50 and 100, takes the five loaves and two fish, looks up to heaven, gives thanks, breaks them. Then he gave them to the disciples, and the disciples gave them to the people. Taking, blessing, breaking and giving are the four essential liturgical actions at the Eucharist identified by Dom Gregory Dix in The Shape of the Liturgy.

All eat and are satisfied, and the disciples pick up 12 baskets full of broken pieces that are left over. The number of those who ate was about 5,000 men, as well as women and children.

If there were 5,000 men there that day, and one woman with each man and two children with each couple, then we are talking about the feeding of 20,000 people, or the population of a town like Wexford, Carlow or Sligo in Ireland, Berkhamsted, Brownhills, Truro or Wednesbury in England, Ierapetra or Agios Nikolaos in Crete.

Professor Colin Humphreys of Selwyn College, Cambridge, challenges many early calculations and now suggests the number of men, women and children at the Exodus was about 20,000. So, in feeding the multitude, Christ is bringing all our wanderings, all our journeys, all our searches for God, to their fulfilment when we meet him in sharing the good news and break bread together.

In Apocryphal writings, II Baruch 29: 8, a Jewish pseudepigraphical text thought to date from the late 1st century CE or early 2nd century CE, also connects the feeding in the wilderness in Exodus 16 with the Messianic age.

The feeding with the fish also looks forward to the Resurrection. The fish is an early symbol of faith in the Risen Christ: Ichthus (ἰχθύς, ΙΧΘΥC) is the Greek word for fish, and can be read as an acrostic, a word formed from the first letters of words, spelling out ἰησοῦς Χριστός, Θεοῦ Υἱός, Σωτήρ (Iēsous Khristos Theou Huios, Sōtēr), ‘Jesus Christ, Son of God, Saviour.’

The story of the feeding of the 4,000 is told only by Matthew and Mark. A large crowd gathers and follows Jesus. He calls his disciples and tells them he has compassion for the people, who have followed him for three days and now have nothing to eat. He does not want to send them away hungry, for fear they may collapse on the way.

The disciples say they are in a remote place and ask where they could find enough bread to feed such a crowd. All they have is seven loaves and a few small fish.

Jesus tells the people to sit down on the ground, he takes the loaves and fish, gives thanks, breaks them and gives them to the disciples, who then give them to the people. All ate and were satisfied. Afterwards, the disciples collect seven basketfuls of broken pieces that are leftover. The number of those who eat is 4,000 men, with the number of women and children not counted. Jesus then sends the crowd away, gets into the boat and goes to the area of the district of Dalmanutha (Matthew names it as Magadan or Magdala).

There are differences in the details of the two feeding stories. Are they two distinct miracles?

The baskets used to collect the food that remains are 12 κόφινοι (kófinoi, hand baskets) in Matthew (14: 20) and Mark (6: 43). But they are seven σπυρίδες (spyrídes, large baskets) in Matthew 15: 37 and Mark 8: 8. A σπυρίς (spyrís) or large basket was double the size of a κόφινος (kófinos). An indication of the size of a spyrís is that the Apostle Paul was let out in one through a gap in the city wall in Damascus to escape a plot to kill him (Acts 9: 25).

The two feeding miracles – the feeding of the 5,000 and the feeding of the 4,000 – show that Christ cares for all seek him and listen to his teaching, both Jew and Gentile.

At the feeding of the 5,000, the people were certainly almost all Jews. They came from the surrounding towns and were familiar with where Jesus was going with his apostles to get some time alone. Then, after he fed them, they were about to come and make him king (see John 6:15).

When Jesus makes the people sit in groups of hundreds and fifties (Mark 6: 40; Luke 9: 14), the numbers may recall the place in the Exodus story where the people had rulers over fifties and hundreds (Exodus 18: 25). When the 12 have fed the multitude, each gets a full basket back. Perhaps the 12 baskets of leftovers represent the 12 tribes of Israel.

The feeding of the 4,000, on the other hand, may take place in a Gentile setting. It takes place after Jesus goes to the region of Tyre and Sidon. This is Gentile territory, although there would have been some Jews that lived there, which is why he was able to stay in a house there (Mark 7: 24).

This is the area where Christ heals the daughter of the Greek-speaking Syro-Phoenician or Canaanite woman (see Matthew 15: 22, Mark 7: 26), the only miracle of Jesus recorded in that region, and which we read about on Thursday. Both may be seen as clear signs that the Messianic blessing now extends to all people through the Messiah, and a fulfilment of the prophecy that the Messiah is to be a ‘light to the Gentiles’ (Isaiah 42: 6, 49: 6), which is one of the Christmas promises at Candlemas two weeks ago (see Luke 2: 29-32, 2 February).

When Jesus leaves the area, Mark says, he goes to the Sea of Galilee and then to its east coast, ‘the region of the Decapolis’, populated by Gentiles (Mark 7: 31). There he heals a deaf man who has a speech impediment, and the people spread the word about him (Mark 7: 31-37, which we read on Friday, 14 February 2025).

By now, a large number of Gentiles from the region of Tyre and Sidon and from the Decapolis are following Jesus. He goes up a mountain and does many healings (Matthew 15: 29-31), and ‘they praised the God of Israel’. This last phrase indicates that these people are not primarily Jews, for when Jesus does miracles among Jews, they ‘praised God’ (see Matthew 9: 8; Mark 2: 12; Luke 13: 13; 18: 43; etc.).

What is the significance in Mark 8: 8 of saying that there are seven large baskets of leftover bread? In the Gentile context of the feeding of the 4,000, perhaps the seven full baskets harken back to the seven Gentile nations in Canaan that had once been driven out God but that are now counted in by Christ.

All are invited to be healed and fed at the Eucharist. As were reminded at Candlemas two weeks ago,

‘Master, now you are dismissing your servant in peace,
according to your word;
for my eyes have seen your salvation,
which you have prepared in the presence of all peoples,
a light for revelation to the Gentiles
and for glory to your people Israel.’ (Luke 2: 29-32).

Five loaves and two fish … ‘St Peter’s Harrogate Feeding Hungry People’ (Photograph: Patrick Comerford)

Today’s Prayers (Saturday 15 February 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 ‘Founders’ Day.’ USPG and SPCK are celebrating ‘Founders’ Day’ in Saint James’s Church, Picadilly, next Monday, 17 February 2025. This theme was introduced last Sunday with a Reflection by Dr Jo Sadgrove, Research and Learning Advisor, USPG.

The USPG Prayer Diary today (Saturday 15 February 2025, Founders’ Day) invites us to pray:

We pray for the work of USPG on the day that we remember its founder, Thomas Bray. May we look back with open minds to discover new insights to inform the path we tread.

The Collect:

O God,
you know us to be set
in the midst of so many and great dangers,
that by reason of the frailty of our nature
we cannot always stand upright:
grant to us such strength and protection
as may support us in all dangers
and carry us through all temptations;
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:

Go before us, Lord, in all we do
with your most gracious favour,
and guide us with your continual help,
that in all our works
begun, continued and ended in you,
we may glorify your holy name,
and finally by your mercy receive everlasting life;
through Jesus Christ our Lord.

Additional Collect:
Lord of the hosts of heaven,
our salvation and our strength,
without you we are lost:
guard us from all that harms or hurts
and raise us when we fall;
through Jesus Christ our Lord.

Collect on the Eve of the Third Sunday before Lent:

Almighty God,
who alone can bring order
to the unruly wills and passions of sinful humanity:
give your people grace
so to love what you command
and to desire what you promise,
that, among the many changes of this world,
our hearts may surely there be fixed
where true joys are to be found;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Yesterday’s Reflection

Continued Tomorrow

A memorial in Saint Botolph Without, Aldgate, London, to Thomas Bray, a former Vicar and founder of USPG and SPCK (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

Part of my childhood fades as the last monks leave Mount Melleray Abbey near Cappoquin at the weekend

Mount Melleray Abbey … founded in 1833, 6 km outside Cappoquin, Co Waterford (Photograph: Patrick Comerford)

Patrick Comerford

Part of my childhood came to an end at the weekend when Mount Melleray Abbey, near Cappoquin, Co Waterford, closed its doors after Mass on Saturday morning (25 January 2025).

The abbey has closed almost two centuries after it was founded in the 1830s by an Irish-born monk, Dom Vincent Ryan, returned to Ireland from the Cistercian monastery in Melleray in France, first settled in Rathmore, Co Kerry, and then became the first abbot of Mount Melleray in West Waterford.

The monks decided to close the abbey last November and agreed to form a union with Mount Saint Joseph Abbey in Roscrea, Co Tipperary, and Mellifont Abbey, Co Louth. The group, known as the Abbey of Our Lady of Silence, began to relocate to Roscrea on a temporary basis yesterday (Sunday 26 January 2025).

Throughout my childhood years, I was very familiar with Mount Melleray, which was the neighbouring farm to my grandmother’s farm at Moonwee.

The abbey bells rang across the farm and fields throughout the day. As children, we regularly traipsed through the fields at Moonwee, across brooks and stiles, to the farm and monastery at Melleray, feeling free to explore the abbey churches, buildings and farmyard, and to silently listen to the monks singing the daily offices.

I remember Moonwee and Mount Melleray, the fields around them and the streets of Cappoquin as my childhood idyll. In fact, Mount Melleray was even part of our postal address. However, I have been back to Mount Melleray only a few times since those childhood days, and my last visit was in August 2020. Twenty years earlier, I had decided against the idea of a pre-ordination retreat there in 2000. So, it was emotionally moving to return to Mount Melleray that summer five years ago and to reconnect with a spiritual tradition and monastic buildings I had once been familiar with more than half a century earlier.

Inside the monastic church at Mount Melleray Abbey (Photograph: Patrick Comerford)

For almost two centuries, Mount Melleray Abbey has been a community of Cistercian or Trappist monks on the slopes of the Knockmealdown Mountains, about 6 km north of Cappoquin, Co Waterford. It was founded in 1833 on land donated by the Keane family of Cappoquin House at a nominal rent.

James Joyce mentions Mount Melleray in ‘The Dead,’ the final short story in Dubliners (1914), in which the monks of Mount Melleray are noted for their exceptional hospitality and piety. The poet Seán Ó Ríordáin’s celebrated the abbey in his poem ‘Cnoc Mellerí’ in Eireaball Spideoige (1952).

The Cistercian order was founded as branch of the Benedictines by Saint Bernard of Clairvaux in the 12th century, and the Trappists date from the mid-17th century. After the French Revolution and the suppression of monastic houses in France, some dispossessed Trappist monks arrived in England in 1794 and established a community in Lulworth, Dorset.

The symbol of the abbot’s crozier in the choir stalls Mount Melleray Abbey (Photograph: Patrick Comerford)

Following the restoration of the Bourbons, these monks returned to France in 1817 to re-establish the ancient Melleray Abbey in Brittany. During the July Revolution of 1830, the monks were forced to flee France once again and were sent by Dom Antoine, Abbot of Melleray, to found an abbey in Ireland.

The monastery was founded on 30 May 1832 at Scrahan, near Cappoquin, by a group of Irish and English monks from Melleray who had come to Ireland under the leadership of Father Vincent de Paul Ryan.

After many efforts to locate his community, he accepted an offer from Sir Richard Keane of Cappoquin House to rent 500 acres of mountain land, and this later increased to 700 acres.

The high altar and the sanctuary in the monastic church in Mount Melleray (Photograph: Patrick Comerford)

William Abraham, Bishop of Waterford and Lismore, blessed the foundation stone of the new monastery on the feast of Saint Bernard 1833. The monastery was named Mount Melleray in memory of the mother house. It became an abbey in 1835, and Father Vincent was unanimously elected abbot. He received his abbatial blessing from Bishop Abraham, the first abbatial blessing in Ireland since the Reformation.

A small group of monks was sent from Mount Melleray to England in 1835 to found Mount Saint Bernard Abbey, near Coalville, Leicestershire. Abbot Vincent vigorously undertook the work of completing the abbey, but he died on 9 December 1845.

His successor, Dom Joseph Ryan, resigned after two years, and Dom Bruno Fitzpatrick became abbot in September 1848. Dom Bruno consolidated the initial work and the abbey and also devoted his energy to missionary work. During its earlier years, the monastery was directly subject to the bishop of the diocese, but in 1848 it came under the jurisdiction of the general chapter.

The life of Saint Bernard in a window by the Harry Clarke studios (Photograph: Patrick Comerford)

The seminary at Mount Melleray began as a small school formed by Abbot Vincent in 1843, and was developed by Abbot Bruno and his successors.

When the Scottish essayist Thomas Carlyle visited Dromana House near Cappoquin in 1849, he also visited Mount Melleray and described the abbey in some detail, noting particularly the huge vats of ‘stir-about’ or porridge the monks prepared for the large number of Famine victims.

Abbot Bruno died in 1893, and was succeeded by Dom Carthage Delaney, who was blessed in 1894 and presided over Mount Melleray for 13 years. His successor, Dom Marius O’Phelan, was solemnly blessed by Bishop Sheahan of Waterford in 1908.

Dom Marius is credited with resuming the building programme at Mount Melleray in 1925. He bought the great cut limestone blocks from Mitchelstown Castle, 42 km west, after it was burnt by anti-treaty republicans on 12 August 1922. The owners of Mitchelstown Castle dismantled the ruins in 1925 and the stones were transported by steam lorry in two consignments a day over a five-year period.

The foundation stone laid by Cardinal McRory in Mount Melleray Abbey in 1933 (Photograph: Patrick Comerford)

Dom Marius died as the abbey was being laid out, and his successor, Dom Celsus O’Connell, continued the monumental task. The monks ended up with far more stones than they needed and these were eventually stacked in fields around the monastery.

In March 1932, the community of English Cistercian nuns of Stapehill, England, moved to Saint Mary’s Convent, Lismore, which was bought and prepared for them by the monks of Mount Melleray.

The monastery celebrated its centenary in August 1933. Cardinal John McRory, Archbishop of Armagh, laid the foundation stone of a new abbey church on 17 April 1933, just 12 days after Dom Celsus was elected the seventh abbot and a few months before the abbey celebrated its centenary.

The public church and the monastic church are the main elements of the church building project undertaken by Dom Celsus, and building work began in January 1935.

The words of the canticle Magnificat carved on the wooden screen at the west end of the monastic church in Mount Melleray Abbey (Photograph: Patrick Comerford)

The monastic church, where monks of Mount Melleray celebrated the Divine Office every day until last week, was completed and solemnly blessed on 26 November 1940. Later, a high altar and some 20 lesser altars – all in marble and the gifts of benefactors – were installed, and a magnificent stained-glass window was erected behind the high altar.

President Séan T O’Kelly paid a state visit to Mount Melleray in June 1946. However, it was not until the 120th anniversary of Mount Melleray that the abbey church was solemnly consecrated by Bishop Coholan of Waterford on 20 August 1952. During the consecration festival from 20 to 29 August 1952, over 100,000 people visited Mount Melleray, including President Séan T O’Kelly.

The abbey church is Gothic in architectural style and cruciform in plan. Although extended, it follows mainly the lines of the original chapel built by the first community.

In the Cistercian tradition, a massive crucifix was suspended over the nave and contained relics of Saint Bernard and many Irish saints. However, this was removed during the post-Vatican II liturgical reforms.

The east window in the monastic church in Mount Melleray Abbey (Photograph: Patrick Comerford)

The east window is the work of the Harry Clarke studio. The central panel represents Christ the King crowning the Virgin Mary at the Assumption. Each evening at the Office of Compline, the lights of the Church were extinguished and, according to Cistercian tradition, the figure of the Virgin Mary was illuminated for the singing of the Salve Regina.

To the right of the central panel are Saint Catherine of Alexandria and Saint Carthage of Lismore; to the far right are Saint Robert, one of the three founders of the Cistercian Order, and Saint Patrick of Ireland.

To the left of the central panel are Saint Brigid of Kildare and Saint Columba; to the far left are Saint Bernard of Clairvaux, Doctor of the Church and the founder of the Cistercians, and Saint Malachy of Armagh, who invited Saint Bernard to send Cistercian monks to Ireland, leading to the foundation of Mellifont Abbey in 1142.

At the west end of the church, the words of the canticle Magnificat are carved in large letters on a wooden screen.

Inside the public church in Mount Melleray Abbey, facing the east end (Photograph: Patrick Comerford)

The public church was consecrated at the same time as the monastic church, with Dom Benignus Hickey, Abbot of New Mellifont, consecrating the High Altar.

The public church was dedicated to the Assumption and Saint Philomena, and was once the National Shrine of Saint Philomena. Her statue was removed when her name was removed from the Roman Calendar.

The interior of the public church has five bays consisting of aisles on either side and double lancets above. The sanctuary is decorated in mosaic, both in the nave and the aisles. The walls surrounding the side aisles are decorated with angels.

The walls of the sanctuary have the instruments of the Passion in quatrefoils on the lateral walls, the east wall has images of the Sacred Heart on the north side and Saint Joseph on the south side, each with a monogram in the quatrefoil beneath.

Inside the public church in Mount Melleray Abbey facing the west end (Photograph: Patrick Comerford)

The east window of the public church is in two levels. Above, in the central panel is the Assumption of the Virgin Mary with angels. Below, from left to right, are Saint Brigid, Saint Malachy of Armagh, who introduced the Cistercians to Ireland, Saint Bernard of Clairvaux, founder of the Cistercians, and Saint Patrick.

The seven main panels of this window were originally in the east window of the old monastic church.

Many of the stained-glass windows in the side aisles are also the work of Harry Clarke or the Harry Clarke Studios in Dublin.

Saint Peter and Saint Paul in a two-light lancet window by the Harry Clarke Studio in the public church in Mount Melleray Abbey (Photograph: Patrick Comerford)

From its early days, the school at Mount Melleray educated both clerical and lay students until the boarding school closed in 1974. Another local landmark that is part of my childhood memories, the ‘Cats’ bar, also closed a number of years ago.

The Abbot of Mount Melleray, Dom Eamon Fitzgerald, became the first Irish Abbot General of the Cistercian Order in 2008. He returned to Melleray in 2022 after 14 years in Rome as abbot general.

The last abbot, Dom Richard Purcell, was elected the Abbot of Mount Melleray at the age of 33 in 2017. He had previously been Abbot of Mount Saint Joseph Abbey, Roscrea, and had already received the abbatial blessing in 2009.

In the past, Mount Melleray was involved in founding New Melleray Abbey, near Dubuque, Iowa, Mount Saint Joseph Abbey, Roscrea, Co Tipperary, and the Southern Star Abbey in New Zealand.

In recent years, the number of monks living in the community at Mount Melleray had dwindled from almost 60 in 1991 to six last week – and two of those six were away last week. Two had died within the space of two years, and another was living as a hermit near Saint Mary’s Abbey of Cistercian nuns in Glencairn, near Lismore, where he celebrated Mass once a week for the sisters.

The farm is now leased to a neighbouring farmer, while the monks hire contractors to fell trees from its extensive forestry. The monastery’s apiary, which once yielded an abundance of heather honey, has also disappeared, its hives long dismantled and the bees long gone.

The Lamb of God depicted in a Harry Clarke window in the public church in Mount Melleray Abbey (Photograph: Patrick Comerford)

Despite last week’s closing and move, the monks have not ruled out a possible return to Mount Melleray, according to Christina O’Flynn, who has been running the gift shop for the last 7½ years.

‘It’s not going to be a derelict building. It is not being sold … Some staff are being kept on to look after the grounds. It belongs to the monks. Anything else is just rumours,’ she told journalists. ‘They built a whole new wing that the order could walk right into it. Refurbishments are being carried out while they are away. If they do come back it will be different to how it was but we don't care about that. This is not about structures or buildings. What matters to us is having the liturgy back.’

‘We don’t see it as closing down,’ she said. ‘After 18 months they will make a decision about where they are going to live permanently. The hope is that it will be back here. All the monks want to come back.’

However, the present plans involve the monks from Mount Melleray remaining at the newly-formed Abbey of Our Lady of Silence in Roscrea for at least a year. The new community has 26 members, including three novices, with others interested in joining.

Meanwhile, the Cistercian order says its two other abbeys in Ireland – Bolton Abbey in Moone, Co Kildare, and Portglenone, Co Antrim – continue to operate autonomously.

The fields between Mount Melleray and Moonwee were my childhood idyll (Photograph: Patrick Comerford)

Daily prayer in Advent 2024: 4, Wednesday 4 December 2024

Five loaves and two fish in a motif on the railings of Saint Joseph’s Cathedral in Kuching (Photograph: Patrick Comerford, 2024)

Patrick Comerford

The Season of Advent – and the real countdown to Christmas – began on Sunday with the First Sunday of Advent (1 December 2024). The Calendar of the Church of England in Common Worship today (4 December) remembers John of Damascus (ca 749), Monk, Teacher of the Faith, and Nicholas Ferrar, Deacon, Founder of the Little Gidding Community, 1637.

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

1, today’s Gospel reading;

2, a short reflection;

3, a prayer from the USPG prayer diary;

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

A variety of bread gathered in a basket in a restaurant in Panormos, near Rethymnon (Photograph: Patrick Comerford)

Matthew 15: 29-37 (NRSVA):

29 After Jesus had left that place, he passed along the Sea of Galilee, and he went up the mountain, where he sat down. 30 Great crowds came to him, bringing with them the lame, the maimed, the blind, the mute, and many others. They put them at his feet, and he cured them, 31 so that the crowd was amazed when they saw the mute speaking, the maimed whole, the lame walking, and the blind seeing. And they praised the God of Israel.

32 Then Jesus called his disciples to him and said, ‘I have compassion for the crowd, because they have been with me now for three days and have nothing to eat; and I do not want to send them away hungry, for they might faint on the way.’ 33 The disciples said to him, ‘Where are we to get enough bread in the desert to feed so great a crowd?’ 34 Jesus asked them, ‘How many loaves have you?’ They said, ‘Seven, and a few small fish.’ 35 Then ordering the crowd to sit down on the ground, 36 he took the seven loaves and the fish; and after giving thanks he broke them and gave them to the disciples, and the disciples gave them to the crowds. 37 And all of them ate and were filled; and they took up the broken pieces left over, seven baskets full.

The miracle of the five loaves and two fish … a modern Ethiopian painting in Mount Saint Joseph’s Abbey, Roscrea (Photograph: Patrick Comerford)

Today’s reflection:

In the Gospel reading in the lectionary at the Eucharist today (Matthew 15: 29-37), Jesus heals and feeds in ways that fulfil the promise in the Christmas stories in the Gospels that he is to be ‘a light for revelation to the Gentiles and for glory to your people Israel.’

There were two different accounts of the feeding of the multitude in Saint Matthew’s Gospel: Chapter 14 tells of the feeding of 5,000; Chapter 15, which I am reading this morning, is the feeding of the 4,000.

The Feeding of the 5,000 with five loaves and two fish is told in all four gospels (Matthew 14: 13-21; Mark 6: 31-44; Luke 9: 12-17; John 6: 1-14). This morning’s story of the Feeding of the 4,000, with seven loaves of bread and two small fish is told by both Matthew and Mark (Matthew 15: 32-39 and Mark 8: 1-9), but not in Luke or John.

In the Feeding of the 5,000, Jesus feed the multitude with five loaves and two fish shared by a boy. When Jesus hears that John the Baptist had been killed, he take a boat to a solitary place, near Bethsaida. The crowds follow him on foot from the towns, and when Jesus lands he sees a large crowd. He had compassion for them and heals their sick. As evening approaches, the disciples tell him it is a remote place, it is late, and urge him to send the crowds away, so they can go to the villages and buy food.

Jesus says they do not need to go away, and asks the disciples to give them something to eat. They find five loaves and two fish, Jesus asks the people to sit on the grass in groups of 50 and 100, takes the five loaves and two fish, looks up to heaven, gives thanks, breaks them. Then he gave them to the disciples, and the disciples gave them to the people. Taking, blessing, breaking and giving are the four essential liturgical actions at the Eucharist identified by Dom Gregory Dix in The Shape of the Liturgy.

All eat and are satisfied, and the disciples pick up 12 baskets full of broken pieces that are left over. The number of those who ate was about 5,000 men, as well as women and children.

If there were 5,000 men there that day, and one woman with each man and two children with each couple, then we are talking about the feeding of 20,000 people, or the population of a town like Wexford, Carlow or Sligo in Ireland, Berkhamsted, Brownhills, Truro or Wednesbury in England, Ierapetra or Agios Nikolaos in Crete.

Professor Colin Humphreys of Selwyn College, Cambridge, challenges many early calculations and now suggests the number of men, women and children at the Exodus was about 20,000. So, in feeding the multitude, Christ is bringing all our wanderings, all our journeys, all our searches for God, to their fulfilment when we meet him in sharing the good news and break bread together.

In Apocryphal writings, II Baruch 29: 8, a Jewish pseudepigraphical text thought to date from the late 1st century CE or early 2nd century CE, also connects the feeding in the wilderness in Exodus 16 with the Messianic age.

The feeding with the fish also looks forward to the Resurrection. The fish is an early symbol of faith in the Risen Christ: Ichthus (ἰχθύς, ΙΧΘΥC) is the Greek word for fish, and can be read as an acrostic, a word formed from the first letters of words, spelling out ἰησοῦς Χριστός, Θεοῦ Υἱός, Σωτήρ (Iēsous Khristos Theou Huios, Sōtēr), ‘Jesus Christ, Son of God, Saviour.’

The story of the feeding of the 4,000 is told only by Matthew and Mark. A large crowd gathers and follows Jesus. He calls his disciples and tells them he has compassion for the people, who have followed him for three days and now have nothing to eat. He does not want to send them away hungry, for fear they may collapse on the way.

The disciples say they are in a remote place and ask where they could find enough bread to feed such a crowd. All they have is seven loaves and a few small fish.

Jesus tells the people to sit down on the ground, he takes the loaves and fish, gives thanks, breaks them and gives them to the disciples, who then give them to the people. All ate and were satisfied. Afterwards, the disciples collect seven basketfuls of broken pieces that are leftover. The number of those who eat is 4,000 men, with the number of women and children not counted. Jesus then sends the crowd away, gets into the boat and goes to the area of Magadan or Magdala.

There are differences in the details of the two feeding stories. Are they two distinct miracles?

The baskets used to collect the food that remains are 12 κόφινοι (kófinoi, hand baskets) in Matthew (14: 20) and Mark (6: 43). But they are seven σπυρίδες (spyrídes, large baskets) in Matthew 15: 37 and Mark 8: 8. A σπυρίς (spyrís) or large basket was double the size of a κόφινος (kófinos). An indication of the size of a spyrís is that the Apostle Paul was let out in one through a gap in the city wall in Damascus to escape a plot to kill him (Acts 9: 25).

The two feeding miracles – the feeding of the 5,000 and the feeding of the 4,000 – show that Christ cares for all seek him and listen to his teaching, both Jew and Gentile.

At the feeding of the 5,000, the people were certainly almost all Jews. They came from the surrounding towns and were familiar with where Jesus was going with his apostles to get some time alone. Then, after he fed them, they were about to come and make him king (see John 6:15).

When Jesus makes the people sit in groups of hundreds and fifties (Mark 6: 40; Luke 9: 14), the numbers may recall the place in the Exodus story where the people had rulers over fifties and hundreds (Exodus 18: 25). When the 12 have fed the multitude, each gets a full basket back. Perhaps the 12 baskets of leftovers represent the 12 tribes of Israel.

The feeding of the 4,000, on the other hand, may take place in a Gentile setting. It takes place after Jesus goes to the region of Tyre and Sidon (Matthew 15: 21). This is Gentile territory, although there would have been some Jews that lived there, which is why he was able to stay in a house there (Mark 7: 24).

This is the area where Christ heals the daughter of the Greek-speaking Syro-Phoenician or Canaanite woman (see Matthew 15: 22, Mark 7: 26), the only other miracle of Jesus recorded in that region. Both may be seen as clear signs that the Messianic blessing now extends to all people through the Messiah, and a fulfilment of the prophecy that the Messiah is to be a ‘light to the Gentiles’ (Isaiah 42: 6, 49: 6), which becomes one of the Christmas promises (see Luke 2: 29-32).

When Jesus leaves the area, Mark tells us, he goes to the Sea of Galilee and then to its east coast, ‘the region of the Decapolis’, populated by Gentiles (Mark 7: 31). There he heals a deaf man who has a speech impediment, and the people spread the word about him (Mark 7: 31-37).

By now, a large number of Gentiles from the region of Tyre and Sidon and from the Decapolis are following Jesus. He goes up a mountain and does many healings (Matthew 15: 29-31), and ‘they praised the God of Israel’. This last phrase indicates that these people are not primarily Jews, for when Jesus does miracles among Jews, they ‘praised God’ (see Matthew 9: 8; Mark 2: 12; Luke 13: 13; 18: 43; etc.).

What is the significance in Matthew 15 of saying that there are seven large baskets of leftover bread? In the Gentile context of the feeding of the 4,000, perhaps the seven full baskets harken back to the seven Gentile nations in Canaan that had once been driven out God but that are now counted in by Christ.

All are invited to be healed and fed at the Eucharist.

‘Master, now you are dismissing your servant in peace,
according to your word;
for my eyes have seen your salvation,
which you have prepared in the presence of all peoples,
a light for revelation to the Gentiles
and for glory to your people Israel.’ (Luke 2: 29-32)

Five loaves and two fish … ‘St Peter’s Harrogate Feeding Hungry People’ (Photograph: Patrick Comerford)

Today’s Prayers (Wednesday 4 December 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 ‘Hope – Advent’. This theme was introduced on Sunday with Reflections by Esmeralda Pato, the Anglican Church of Southern Africa Representative and Chair of USPG’s Communion-Wide Advisory Group.

The USPG Prayer Diary today (Wednesday 4 December 2024) invites us to pray:

Father, we lament the harm done to your creation. Stir hearts and minds to protect the earth, and live as faithful stewards of the earth. Give us wisdom to restore and protect what you have made with wisdom and urgency.

The miracle of the loaves and fishes in a fresco in Analipsi Church in Georgioupoli, Crete (Photograph: Patrick Comerford)

The Collect:

Almighty God,
Give us grace to cast away the works of darkness
and to put on the armour of light
now in the time of this mortal life,
in which your Son Jesus Christ came to us in great humility;
that on the last day,
when he shall come again in his glorious majesty
to judge the living and the dead,
we may rise to the life immortal;
through him who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post-Communion Prayer:

O Lord our God,
make us watchful and keep us faithful
as we await the coming of your Son our Lord;
that, when he shall appear,
he may not find us sleeping in sin
but active in his service
and joyful in his praise;
through Jesus Christ our Lord.

Additional Collect:

Almighty God,
as your kingdom dawns,
turn us from the darkness of sin
to the light of holiness,
that we may be ready to meet you
in our Lord and Saviour, Jesus Christ.

Yesterday’s Reflection

Continued Tomorrow

A basket of bread in Barron’s Bakery in Cappoquin, Co Waterford (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

Daily prayer in Ordinary Time 2024: 80, Sunday 28 July 2024, Trinity IX

The miracle of the five loaves and two fish … a modern Ethiopian painting in Mount Saint Joseph’s Abbey, Roscrea (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church and today is the Ninth Sunday after Trinity (Trinity IX). Later this morning, the Bishop of Oxford, Bishop Steven Croft, is presiding at the Parish Eucharist in Saint Mary and Saint Giles, Stony Stratford, and All Saints’ Church, Calverton.

It promises to be a busy day, with confirmations in Stony Stratford, and a ‘Bring-and-Share’ lunch in Stony Stratford later in the day.

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.

Bread in a basket in a restaurant in Paris (Photograph: Patrick Comerford, 2024)

John 6: 1-21 (NRSVA):

1 After this Jesus went to the other side of the Sea of Galilee, also called the Sea of Tiberias. 2 A large crowd kept following him, because they saw the signs that he was doing for the sick. 3 Jesus went up the mountain and sat down there with his disciples. 4 Now the Passover, the festival of the Jews, was near. 5 When he looked up and saw a large crowd coming towards him, Jesus said to Philip, ‘Where are we to buy bread for these people to eat?’ 6 He said this to test him, for he himself knew what he was going to do. 7 Philip answered him, ‘Six months’ wages would not buy enough bread for each of them to get a little.’ 8 One of his disciples, Andrew, Simon Peter’s brother, said to him, 9 ‘There is a boy here who has five barley loaves and two fish. But what are they among so many people?’ 10 Jesus said, ‘Make the people sit down.’ Now there was a great deal of grass in the place; so they sat down, about five thousand in all. 11 Then Jesus took the loaves, and when he had given thanks, he distributed them to those who were seated; so also the fish, as much as they wanted. 12 When they were satisfied, he told his disciples, ‘Gather up the fragments left over, so that nothing may be lost.’ 13 So they gathered them up, and from the fragments of the five barley loaves, left by those who had eaten, they filled twelve baskets. 14 When the people saw the sign that he had done, they began to say, ‘This is indeed the prophet who is to come into the world.’

15 When Jesus realized that they were about to come and take him by force to make him king, he withdrew again to the mountain by himself.

16 When evening came, his disciples went down to the lake, 17 got into a boat, and started across the lake to Capernaum. It was now dark, and Jesus had not yet come to them. 18 The lake became rough because a strong wind was blowing. 19 When they had rowed about three or four miles, they saw Jesus walking on the lake and coming near the boat, and they were terrified. 20 But he said to them, ‘It is I; do not be afraid.’ 21 Then they wanted to take him into the boat, and immediately the boat reached the land towards which they were going.

‘Where are we to buy bread for these people to eat?’ (John 6: 5) … bread in a bakery in Platanias near Rethymnon in Crete (Photograph: Patrick Comerford)

This morning’s reflection:

The stories of the feeding of the 5,000 and of Christ walking on the water are familiar to us from the other gospels. But Saint John presents these stories in a slightly different way. For example, he refers to the Sea of Tiberias. This was the official Roman name for the Sea of Galilee. Saint John is concerned to locate the events precisely, in place and in time.

The setting is at the time of the Passover (verse 4), so we can expect stories that have a Eucharistic context, if we are reading it in the time of the Johannine community, and we can expect Exodus resonances if we are thinking of the significance of the Passover for the first readers: these would include an Exodus of large number of people (see verse 2), crossing water to new freedom (verses 1 and 17), feeding with bread in the wilderness (verses 5 to 14), climbing a mountain (verses 3 and 15) and the giving of new commandments of a covenantal relationship. The 12 baskets represent both the 12 tribes of Israel and the 12 disciples, and Philip and Andrew relate to Jesus as Aaron relates to Moses.

When the people believe Jesus to be ‘the prophet,’ we are invited to recall how God tells Moses that he will raise a prophet like Moses who will speak what God commands (Deuteronomy 18: 18). When Christ says ‘It is I’ (verse 20), the phrase Ἐγώ εἰμι (ego eimi) uses the words God uses to identify himself to Moses in the Greek translation of Exodus 3: 14. It also precedes the first of the seven ‘I AM’ sayings in Saint John’s Gospel (‘I am the bread of life,’ John 6: 35).

The feeding of the 5,000 is the only miracle – apart from the Resurrection – recorded in all four Gospels (see Matthew 14: 13-21; Mark 6: 32-44; Luke 9: 10-17), with only minor variations on the place and the circumstances.

The story of the multiplication of the loaves as Saint John alone tells it has a number of key details, such as a Passover context, that are there to remind us of our feeding at the Eucharist and of Messianic hope for the future.

Christ lifts up his eyes. Earlier in this Gospel, when the disciples came back to Christ at the well in Sychar, they found him talking with the Samaritan woman. He told them to ‘lift up their eyes’ and to see the ‘harvest’ of the seed he had been sowing.

Now in this story, just as at Jacob’s Well, the disciples have failed to buy or produce enough bread for a meal. In this story, Christ responds not by sympathising but by demanding great generosity, so great that it would take six months’ wages to be so generous.

Barley loaves were the food of the poor, and so the boy’s offering symbolises the poverty of the people, while the disciples fail to offer from the riches of the kingdom.

Christ, who has told the woman at Sychar that she shall no longer thirst, is now going to tell the people he feeds, and the disciples too, that he is the bread of life, and that whoever comes to him will never be hungry, whoever believes in him will never be thirsty (see John 6: 35).

The feeding with the fish looks forward too to a later meal by the shores of Tiberias … that breakfast with the disciples when the Risen Christ feeds them with bread and fish. The fish is an early symbol of faith in the Risen Christ: Ichthus (ἰχθύς, ΙΧΘΥC) is the Greek word for fish, and can be read as an acrostic, a word formed from the first letters of words spelling out ἰησοῦς Χριστός, Θεοῦ Υἱός, Σωτήρ (Iēsous Khristos Theou Huios, Sōtēr), ‘Jesus Christ, Son of God, Saviour.’

Christ asks the disciples to make the people sit down – well, not so much to sit down as to recline. They are asked to recline on the grass as they would at a banquet or at a feast – just as Christ does with the disciples at the Last Supper.

And then, in a Eucharistic sequence, he takes the bread, blesses or gives thanks, breaks it and gives it. John here uses the word εὐχαριστήσας (eucharistisas, verse 11), from the verb εὐχαριστέω (eucharisteo), ‘to give thanks,’ the very word from which we derive the word Eucharist in the liturgy.

Saint John alone tells us that Christ later tells the disciples to gather up the fragments lest they perish. Gathering is an act of reverential economy towards the gifts of God; but gathering also anticipates Christ gathering all to himself (John 6: 39; see also John 17: 12).

Look at the amount that is left over in the outpouring of God’s generosity. There are 12 baskets – one for each tribe of Israel and one for each of the 12 disciples. God’s party, the Eucharist, is a looking forward to the new Israel, not the sort of earthly kingdom that the people now want but the Kingdom of God.

In the next chapter, when the crowds follow Christ to Capernaum, he tells them: ‘I am that bread of life’ (John 7: 48). In this way, the Feeding of the Multitude connects with the feeding of the freed slaves in the wilderness and the coming of freedom, and with the heavenly banquet and the coming of the kingdom.

The earlier food miracle in this Gospel is the Wedding in Cana (John 2: 1-12), when Christ turns the water into wine. Now we have a miracle with bread. The Eucharistic connection of bread and wine is so obvious.

Saint John’s account of the multiplication of the loaves has a number of key details that remind us of the Eucharist.

When Christ asks the disciples to gather up the fragments, he uses the word συνάγω (synago, to gather up) – the same as the word συναγωγή (synagogue) for the assembly of faith, and as the word σύναξις (synaxis) for the gathering or first part of the Liturgy.

Christ puts no questions of belief to the disciples or to the crowd when he feeds them on the mountainside. They did not believe in the Resurrection – it had yet to happen. But he feeds them, and he feeds them indiscriminately. The disciples wanted to send them away, but Christ wants to count them in. Christ invites more people to the banquet than we can fit into our churches.

When we invite people into the Church, we have so much to share – must more that the meagre amount people may think we have in our bags.

This morning, enjoy the feast, enjoy the banquet, enjoy the party. Let us be prepared to be open to more being brought in to enjoy the banquet and the party than our imagination allows us to imagine.

‘There is a boy here who has five barley loaves and two fish’ (John 6: 9) … a variety of fish in Plato’s Fishshop (Ιχθυοπωλειο Πλατων) in the Old Town in Rethymnon (Photograph: Patrick Comerford, 2024)

Today’s Prayers (Sunday 28 July 2024, Trinity IX):

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 ‘Fighting and Preventing Human Trafficking in Durgapur.’ This theme is introduced today with a reflection by the Revd Davidson Solanki, Regional Manager for Asia and Middle East, USPG:

‘The Church is shining its light and it is very bright.’

The Diocese of Durgapur, Church of North India, is close to the border of Bangladesh. Because of its location and economic climate, many women and men are vulnerable to human trafficking. The Church of North India has witnessed firsthand the devastation that human trafficking has had on communities and feels called to work against it ‘in the light of Christ’.

The Anti-Human Trafficking Programme in Durgapur has been running for over ten years and they not only work alongside local authorities but also with other faith groups, like the Muslim community, to confront the issue in the most effective way possible. USPG has been proud to support this work, which includes the running of Saint Michael’s safe home, where girls who are vulnerable to being trafficked can live safely whilst learning life and work skills so they can be self-reliant moving forward.

The approach that they have taken has now been adopted by the whole diocese as well as by the Church in Bangladesh. The Right Revd Sameer Isaac Khimla, Bishop of Durgapur said, ‘I believe these problems need to be challenged, prevention is the key’. USPG continues to journey alongside the diocese as they undertake this vital, life-saving work.

The USPG Prayer Diary today (Sunday 28 July 2024, Trinity IX) invites us to pray:

Heavenly Father,
we pray for women, children and men who have been tricked or coerced into slavery;
suffering physical, emotional and sexual abuse.
We know that nothing is hidden from you,
and we cry out to you for justice, freedom and mercy.

The Collect:

Almighty God,
who sent your Holy Spirit
to be the life and light of your Church:
open our hearts to the riches of your grace,
that we may bring forth the fruit of the Spirit
in love and joy and peace;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Post Communion Prayer:

Holy Father,
who gathered us here around the table of your Son
to share this meal with the whole household of God:
in that new world where you reveal the fullness of your peace,
gather people of every race and language
to share in the eternal banquet of Jesus Christ our Lord.

Additional Collect:

Gracious Father,
revive your Church in our day,
and make her holy, strong and faithful,
for your glory’s sake
in Jesus Christ our Lord.

Bread on the table in a restaurant in Panormos, near Rethymnon in Crete (Photograph: Patrick Comerford, 2024)

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

Some memories from Harold’s Cross ten years after my mother’s death

No 201 Harold’s Cross Road, the birthplace of the Quaker abolitionist and philanthropist Richard Allen (1803–1886), has been restored (Photograph: Patrick Comerford)

Patrick Comerford

Like many journalists, I was always aware of ‘campaign journalism’. It was a complimentary label when it was applied to journalists with the Sunday Times ‘Insight’ Team, journalists like Paul Foot, John Pilger or Bob Fisk, or many campaign journalists with newspapers such as the Guardian, the Observer and The Irish Times.

There are differences between reporting, analysis, comment, opinion-writing, consciousness raising and campaigning journalism. But when does it spill over into or descend into propaganda and political manipulation?

I suppose I have engaged in a form of campaign journalism and blogging in my support for the return of the Parthenon Marbles from the British Museum to their proper home in Athens.

In another way, I have been campaigning, I suppose, in writing about the deterioration of the former home of the Quaker abolitionist and philanthropist Richard Allen (1803-1886) in Harold’s Cross, Dublin.

I had been familiar with this house in my childhood – my mother even sent me ‘for messages’ as a child in the 1960s to Healy’s, the grocery shop that was once attached to the house that later became Westbank Orphanage or the Protestant Girls’ Orphanage.

I had written since 2013 about the sad neglect and decay of this constituent part of the architectural heritage of Harold’s Cross and Dublin 6. So, ten years later, when I visited Harold’s Cross briefly before Christmas, it was a personal pleasure to see the house had been restored carefully.

To my surprise, the heritage contractors PMac, the Harold’s Cross-based masonry, cleaning and maintenance business involved in the restoration work on behalf of Aspect Design, asked my permission to use some of my photographs on their website, illustrating the ‘before’ and ‘after’ state of this Georgian house.

I rarely agree to commercial or business pages using my photographs online. I figure than a business should pay a photographer to do their work, and I should not deprive professional photographers of potential commissions. However, in this case I was so impressed of the work that I immediately said yes. Ten years of ‘campaign blogging’ had borne its fruit.

I suggested that, in return, PMac should make a donation to an appropriate local charity. They willingly agreed, and quickly told me they are organising a coffee morning in the coming months in aid of the Hospice in Harold’s Cross.

There was an added emotional poignancy to this, because it is ten years ago today since my mother, died in the Hospice in Harold’s Cross, on 20 May 2014.

Ellen Comerford (née Murphy) was born in Millstreet, Co Cork, on 10 February 1919 and went to boarding school in Mountrath, Co Laois

Ellen Comerford (née Murphy) was 95 when she died in the Hospice in Harold’s Cross on 20 May 2014. She was born in Millstreet, Co Cork, on 10 February 1919 and went to boarding school in Mountrath, Co Laois, 20 minutes from Roscrea, Co Tipperary, where her Crowley uncles, Cornelius D Crowley (1879-1972) of Roscrea Castle and Jeremiah D Crowley (1883-1968) of Wallstown Castle, Castltownroche, had extensive business interests.

After a short time in Paris immediately before World War II, she became a civil servant in the Department of Education in Dublin. She married my father, Stephen Edward Comerford (1918-2004) in Blackrock, Co Dublin, on 8 September 1945, in the weeks immediately after World II. By then she was living in Booterstown, and her father was living in Australia.

At first, my parents lived in Bray, Co Wicklow, but they later lived in Dublin in Harold’s Cross and then, in later years, in Rathfarnham. I was the fourth of six children, born on Rathfarnham Road.

I understand how life was difficult for her. My eldest brother died on 18 December 1970 when he was only 24, and she was only 51. No mother recovers from the death of a child, no matter what age either of them is at the time.

My father died in Rathfarnham almost 20 years ago, on 27 December 2004, less than two weeks after his 86th birthday. My widowed mother survived him for almost ten years. I had not known her very well in my childhood or for much of my adult life. But I tried to get to know her better in those last 10 years, as she moved into sheltered housing first on Leeson Park and then in Rathgar.

We visited her first marriage home in Bray, her uncle’s former home at Finnstown House, Lucan, which she knew intimately when the Crowley family lived there, we occasionally had lunch together in Rathgar, Bray or Lucan, and at some stage I returned with her to Paris with a brother and a sister.

I don’t think we every properly resolved the difficulties remaining since my childhood, and I had left her home again in my teens. But, I think, today she might be pleased to know about this piece of restoration work in a part of Harold’s Cross she knew well from the 1950s to the 1970s, and to know how this has boosted the work of the Hospice in Harold’s Cross.

Ellen Comerford (née Murphy) died in the Hospice in Harold’s Cross on 20 May 2014

Daily prayer in Easter 2024:13, 12 April 2024

Bread in a basket (see John 6: 1-15) in a restaurant in the Latin Quarter in Paris (Photograph: Patrick Comerford, 2024)

Patrick Comerford

This week began with the Second Sunday of Easter (Easter II) or ‘Low Sunday’ (7 April 2024). 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.

I was in Tamworth last night, speaking about the Wyatt family of architects from Weeford, between Tamworth and Lichfield, at a meeting of the Tamworth and District Civic Society. I am back in Stony Stratford, 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 miracle of the five loaves and two fish … a modern Ethiopian painting in Mount Saint Joseph Abbey, Roscrea (Photograph: Patrick Comerford)

John 6: 1-15 (NRSVA):

1 After this Jesus went to the other side of the Sea of Galilee, also called the Sea of Tiberias. 2 A large crowd kept following him, because they saw the signs that he was doing for the sick. 3 Jesus went up the mountain and sat down there with his disciples. 4 Now the Passover, the festival of the Jews, was near. 5 When he looked up and saw a large crowd coming towards him, Jesus said to Philip, ‘Where are we to buy bread for these people to eat?’ 6 He said this to test him, for he himself knew what he was going to do. 7 Philip answered him, ‘Six months’ wages would not buy enough bread for each of them to get a little.’ 8 One of his disciples, Andrew, Simon Peter’s brother, said to him, 9 ‘There is a boy here who has five barley loaves and two fish. But what are they among so many people?’ 10 Jesus said, ‘Make the people sit down.’ Now there was a great deal of grass in the place; so they sat down, about five thousand in all. 11 Then Jesus took the loaves, and when he had given thanks, he distributed them to those who were seated; so also the fish, as much as they wanted. 12 When they were satisfied, he told his disciples, ‘Gather up the fragments left over, so that nothing may be lost.’ 13 So they gathered them up, and from the fragments of the five barley loaves, left by those who had eaten, they filled twelve baskets. 14 When the people saw the sign that he had done, they began to say, ‘This is indeed the prophet who is to come into the world.’

15 When Jesus realized that they were about to come and take him by force to make him king, he withdrew again to the mountain by himself.

A variety of bread gathered in a basket (see John 6: 1-15) in a restaurant in Panormos, near Rethymnon in Crete (Photograph: Patrick Comerford)

Today’s Prayers (Friday 12 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 (12 April 2024) invites us to pray:

Father God, may there be an increase in the number of youth being ministered to by the Church through intentional discipleship and being led to a committed life in Christ.

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

‘Jewish dessert specialties. Orders accepted’ … a bakery window in the Ghetto in Venice (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