Showing posts with label Switzerland. Show all posts
Showing posts with label Switzerland. Show all posts

04 January 2026

The Swiss Church in the heart
of Covent Garden has been
serving Swiss people in
London since the 1760s

The Swiss Church in London at 79 Endell Street is in the heart of Covent Garden and the West End (Photograph: Patrick Comerford, 2025)

Patrick Comerford

The news of the disaster in the Swiss ski resort of Crans-Montana is heart-breaking and tragic. I cannot begin to imagine the painful grief that so many families are living with this weekend.

A verse from Saint John’s Gospel, ‘Anyone who comes to me I will never drive away’ (John 6: 37) is inscribed in French in the apse of the Swiss Church in London and expresses God’s unconditional love. It also summarises the calling of the Swiss Church in London to be a place of hope and belonging in the heart of the West End.

The Swiss Church in London is an inclusive community rooted in the Reformed tradition and open to people of all faiths and none. The church at 79 Endell Street sees itself as a place where worship, hospitality and creativity meet in the heart of Covent Garden. The work of the church is guided by its mission, enriched by its history, and sustained by the people who make up its congregation and by the wider community.

The Swiss Church in London, in its use of the many languages that reflect Swiss identity, also uses the names Eglise Suisse de Londres, Schweizerkirche in London, Chiesa Svizzera a Londra and Baselgia svizra a Londra.

The church is a place of worship, a community hub and a cultural venue for Swiss people and the wider London public and has served the Swiss community in London for more than 250 years.

The Swiss Church in London was designed by the architect George John Vulliamy in 1853-1855 (Photograph: Patrick Comerford, 2025)

The Swiss Church in London was formed in 1762 by a group of Swiss exiles, although most of them at that time were not officially Swiss as they had mainly come from Geneva, Vaud and Neuchâtel, then not part of the Swiss Confederation: Vaud joined as a full canton in 1803; Geneva, Neuchâtel and Valais joined the Swiss Confederation at the Congress of Vienna in 1815. This is the same part of Switzerland that includes Crans-Montana, a municipality and ski resort in the predominantly French-speaking district of Sierre in the canton of Valais, and the scene of the recent tragedy.

An early, significant family in the life of the church was the Vulliamy family, who originated in Switzerland. They included royal clockmakers in the 18th and 19th centuries, architects and engineers in the 19th and 20th centuries, and writers, artists and journalists in the 20th and 21st centuries.

The church was formed through the inspiration of the Swiss-born clockmaker (François) Justin Vulliamy (1712-1797) and the first Consistoire or Group of Anciens as they were then known. They rented a large room in Castle Street, Leicester Fields, and appointed Antoine Bugnion from Lausanne as their first pastor. The church soon became a spiritual home for Swiss expatriates and a centre of help for poor Swiss migrants in London.

After appeals for funds and some financial aid from Geneva and Berne, the first purpose-built ‘Helvetic Chapel’ was built in 1775 near Moor Street in Soho. It remained the focal point for the Swiss community in London for 80 years, when the congregation was mainly French-speaking.

The church played an important role at the time in the protection of the Swiss abroad. They had no consular representation until 1817, and they relied on the pastor to sign any important documents regarding their status, including ‘pass-ports’.

The present church on Endell Street dates from 1853-1855 and was built after much planning and fundraising in England and Switzerland. The Swiss Church is a Grade II listed building designed by the architect George Vulliamy and built in 1853-1854.

Endell Street, originally known as Belton Street, runs from High Holborn in the north to Long Acre and Bow Street, Covent Garden, in the south. Other buildings on the street from this time include the Cross Keys, a well-known pub in Covent Garden, a long tall narrow building built on the west side of the street in the 1840s.

George John Vulliamy (1817-1886) designed some buildings in Victoria Street London, several fire-brigade stations, the pedestal and sphinxes for Cleopatra’s Needle on the Thames Embankment, the sturgeon lamp posts or ‘Dolphin Lamp Posts’ that line the Embankment, and the camel benches by the Embankment that were inspired by his travels to Egypt in the 1840s.

Vulliamy was a son of the royal clockmaker Benjamin Lewis Vulliamy (1780-1854), a nephew of the architect Lewis Vulliamy (1791-1871), and great-grandson of Justin Vulliamy (1712-1797), one of the founding figures in the Swiss Church in London.

George Vulliamy was born in London on 19 May 1817 and was educated at Westminster School before being articled to Joseph Bramah & Son, engineers, in 1833. In July 1836 he joined the office of Sir Charles Barry, and remained there until 1841. He then went abroad, and visited France, Italy, Greece, Asia Minor, and Egypt. While travelling, he was employed by Henry Gally Knight to make drawings for his Ecclesiastical Architecture of Italy (1842-1844).

Vulliamy returned to England in 1843, began practising as an architect, later assisting his uncle, Lewis Vulliamy. He designed the Swiss Protestant church on Endell Street in 1853-1855. He became superintending architect to the Metropolitan Board of Works in 1861, and his work for the board included designing some buildings in Victoria Street, several fire-brigade stations, and the pedestal and sphinxes for Cleopatra’s Needle on the Embankment. He died on 12 November 1886.

Inside the Swiss Church after the renovations and transformations in 2008-2011 (Photograph: Swiss Church in London)

The centenary celebrations of the founding of the Swiss Church brought together several hundred Swiss at the church in 1862.

German-speaking churches in London were closed during World War I in 1914-1918, and a growing number of German Swiss exiles came to the church in Endell Street to worship. Swiss German speakers branched out in 1924 to form a separate church, the Schweizerkirche, but without their own building. They began renting the Church of Saint Agnes and Saint Anne in the City of London, and had their own governing body, the Kirchenpflege.

A major fire in 1930 almost destroyed the Endell Street church, which had to be virtually rebuilt. The French and German churches merged in 1938, but still they continued to function as two separate parishes. The church building suffered from bomb damage during the Blitz in World War II and underwent major rebuilding in 1946-1949.

The church continued to have a pastor and an assistant pastor as did the Schweizerkirche. But numbers began to decline at the end of the 20th century. By 1969, one pastor sufficed for both language communities, and both French and German Swiss worshipped at Endell Street.

A major building project began in 2000, leading to a renovation and transformation in 2008-2011. The project, designed by Christ & Gantenbein, restored and enhanced the building, making it versatile and extending it beyond the traditional use of a church. The church is now a light, quiet and spacious place in the busyness of London life.

A central and striking feature of the renovation is the new, fully mechanical organ, built by Späth Orgelbau from Rapperswil. The new organ has 676 pipes made of wood, spruce or tin, varying in length from 1.8 cm to 2.4 metres.

The Swiss Church says its lives its faith openly, humbly and generously, welcoming people from all faith traditions and none. ‘We are a place of belonging for people regardless of age, race, gender or sexual orientation.’

The Sunday services, concerts and art exhibitions create opportunities to explore the Christian faith, and the church says it seeks to respond to the question posed by Dietrich Bonhoeffer: ‘Who Christ is for us today?’

The Revd Manuel Zimmermann Grey is the Minister of the Swiss Church in London. He studied theology at the University of Bern and Durham University, where he met his wife, the theologian Professor Carmody Grey of Durham University and the Laudato Si’ Research Institute at Campion Hall, Oxford. He was ordained in the Reformed Church in Bern in 2023.

Services are on the first and third Sunday of the month at 11 am. The service on the first Sunday includes Holy Communion, sermons are in English, and some parts of the liturgy are in French and German. The hymns are accompanied by the Director of Music, Peter Yardley Jones, and include traditional and modern hymns in German, French and English.

Services in the Swiss Church are on the first and third Sunday of the month at 11 am (Photograph: Patrick Comerford, 2025)

10 September 2022

Praying with USPG and the music of
Vaughan Williams: Saturday 10 September 2022

‘Before the mountains were brought forth or ever the earth and the world were made, Thou art God from everlasting and world without end’ … the Swiss Alps covered in snow (Photograph: Patrick Comerford, 2021)

Patrick Comerford

Before today begins, I am taking some time this morning for reading, prayer and reflection.

This year marks the 150th anniversary of the composer Ralph Vaughan Williams, whose music is celebrated throughout this year’s Proms season. In my prayer diary for these weeks I am reflecting in these ways:

1, One of the readings for the morning;

2, Reflecting on a hymn or another piece of music by Vaughan Williams, often drawing, admittedly, on previous postings on the composer;

3, a prayer from the USPG prayer diary, ‘Pray with the World Church.’

‘Each tree is known by its own fruit. Figs are not gathered from thorns’ (Luke 6: 44) … fallen figs on the ground in Queen Square, London (Photograph: Patrick Comerford, 2022)

The Gospel reading for today in the lectionary as adapted by the Church of Ireland is:

Luke 6: 43-49 (NRSVA):

[Jesus said:] 43 ‘No good tree bears bad fruit, nor again does a bad tree bear good fruit; 44 for each tree is known by its own fruit. Figs are not gathered from thorns, nor are grapes picked from a bramble bush. 45 The good person out of the good treasure of the heart produces good, and the evil person out of evil treasure produces evil; for it is out of the abundance of the heart that the mouth speaks.

46 ‘Why do you call me “Lord, Lord”, and do not do what I tell you? 47 I will show you what someone is like who comes to me, hears my words, and acts on them. 48 That one is like a man building a house, who dug deeply and laid the foundation on rock; when a flood arose, the river burst against that house but could not shake it, because it had been well built. 49 But the one who hears and does not act is like a man who built a house on the ground without a foundation. When the river burst against it, immediately it fell, and great was the ruin of that house.’


Lord thou hast been our refuge sung by Westminster Abbey Choir at the 70th Anniversary Service of the Battle of Britain

Today’s reflection: ‘Lord, Thou hast been our refuge’

For my reflections and devotions each day these few weeks, I am reflecting on and invite you to listen to a piece of music or a hymn set to a tune by the great English composer, Ralph Vaughan Williams (1872-1958).

In recent days, I have been listening to his arrangement of Psalm 100, ‘The Old Hundredth’ [7 September 2022] and his arrangement for ‘Disposer Supreme’ or the ‘Old 104th’ [9 September 2022].

This morning [10 September 2022], I am listening to another Psalm setting harmonised by Vaughan Williams, ‘Lord, Thou hast been our refuge,’ which is his arrangement for Psalm 90. This is a fine example of his use of a simple English melody – in this case a hymn tune – as the basis for a more substantial piece of considerable emotional and dramatic power.

This anthem for double choir combines the words of Psalm 90 – ‘Lord, Thou hast been our refuge’ – with the metrical version by Isaac Watts (1674-1748) of the same psalm, ‘O God, our help in ages past.’

Vaughan Williams composed this arrangement in 1921 for soloists, semi-chorus and orchestra (or organ), and it is a tribute to Bach. This is a fine example of his use of a simple English melody – in this case a hymn tune – as the basis for a more substantial piece of considerable emotional and dramatic power.

Over a modal parlando setting of Psalm 90, he juxtaposes the St Anne chorale to Isaac Watts’s paraphrase, similar to several Bach cantata movements and organ preludes where a chorale tune steals in from left field against an apparently incompatible aria.

Most of the piece is a cappella, until the orchestra, or the organ and the trumpet, finally join in.

In the unaccompanied opening section, in D major, both psalm and hymn proceed together – the psalm chanted, the hymn in broad phrases. D major then becomes D minor for the next verse, ‘As soon as thou scatterest them, heard this time without the hymn.

A more animated passage in a modal version of C minor brings this section to a close at ‘so shall we rejoice and be glad all the days of our life.’

An important instrumental transition follows, freely based on phrases from the ‘St Anne’ tune, leading eventually to a reprise of ‘Lord, Thou hast been our refuge.’ Fugal derivations of ‘St Anne’ become more prominent as the music gradually builds to an emphatic conclusion.

Lord, Thou hast been our refuge from one generation to another.
Before the mountains were brought forth or ever the earth and the world were made, Thou art God from everlasting and world without end.
Thou turnest man to destruction; again Thou sayest:
Come again, ye children of men.
For a thousand years in Thy sight are but as yesterday;
seeing that is past as a watch in the night.

O God our help in ages past,
Our hope for years to come.
Our shelter from the stormy blast,
And our eternal home.


As soon as Thou scatterest them, they are even as asleep and fade away suddenly like the grass.
In the morning it is green and groweth up, but in the evening it is cut down and withered.
For we consume away in Thy displeasure, and are afraid at thy wrathful indignation.

For when thou art angry, all our days are gone, we bring our years to an end, as a tale that is told.
The days of our age are threescore years and ten: and though men be so strong that they come to fourscore years, yet is their strength then but labour and sorrow. So passeth it away, and we are gone.
Turn thee again, O Lord, at the last. Be gracious unto thy servants. O satisfy us with thy mercy, and that soon.
So shall we rejoice and be glad all the days of our life.

Lord, Thou hast been our refuge from one generation to another.
Before the mountains were brought forth or ever the earth and the world were made, Thou art God from everlasting and world without end.

And the glorious Majesty of the Lord be upon us. Prosper Thou, O prosper Thou the work of our hands, O prosper Thou our handy work.

‘For each tree is known by its own fruit. Figs are not gathered from thorns, nor are grapes picked from a bramble bush’ (Luke 6: 44) … the vine at the Hedgehog Vintage Inn in Lichfield (Photograph: Patrick Comerford, 2022)

Today’s Prayer, Saturday 10 September 2022:

The theme in the USPG prayer diary this week has been the ‘Season of Creation,’ which was introduced on Sunday by the Season of Creation Advisory Committee.

The USPG Prayer Diary invites us to pray today in these words:

Let us pray for governments and major corporations to act urgently on climate change. May they listen to the voices of the climate movement and take responsibility for our future.

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

02 June 2022

Praying with the Psalms in Easter:
2 June 2022 (Psalm 99)

‘Extol the Lord our God, and worship at his holy mountain’ (Psalm 99: 9) … the peaks of Mount Athos (Photograph: Patrick Comerford)

Patrick Comerford

Before this day begins, I am taking some time this morning to continue my reflections in this season of Easter, including my morning reflections drawing on the Psalms.

In my blog, I am reflecting each morning in this Prayer Diary in these ways:

1, Short reflections on a psalm or psalms;

2, reading the psalm or psalms;

3, a prayer from the USPG prayer diary.

Psalm 99:

Psalm 99 is sometimes known by its Latin name Dominus regnavit. In the slightly different numbering system in the Greek Septuagint and Latin Vulgate, this psalm is counted as Psalm 98.

Psalm 99 is the sixth in a series of six psalms (Psalms 93-99) that are called royal psalms because they praise God as King. Psalm 99 has no title in the Masoretic text version, but the Septuagint provides a title: ‘A psalm of David.’

This psalm is a hymn of praise to God as king. The endings of verses 3, 5 and 9 may be a refrain for the worshippers as they praise God. God, on his throne above the cherubim, is to be praised by ‘all the peoples’ (verse 2).

God has helped people in their need (verses 6, 8), given them just laws (verse 7), and has punished and forgiven people where appropriate (verse 8).

Moses, Aaron and Samuel, who are named in verse 6, were known for communicating with God and were his representatives. They represent the ‘three crowns’ of leadership, prophethood, priesthood and kingship. Moses was the greatest of the prophets, Aaron the first of the priests, and Samuel the man who anointed Israel’s first kings, Samuel and David.

God’s holy mountain (verse 9) is Mount Zion, the hill on which Jerusalem is built.

Psalm 99 is recited in its entirety as the fifth paragraph of Kabbalat Shabbat (קַבָּלַת שַׁבָּת), welcoming the Shabbat.

‘The Lord is great in Zion and high above all peoples’ (Psalm 99: 2) … above the Swiss Alps (Photograph: Patrick Comerford)

Psalm 99 (NRSVA):

1 The Lord is king; let the peoples tremble!
He sits enthroned upon the cherubim; let the earth quake!
2 The Lord is great in Zion;
he is exalted over all the peoples.
3 Let them praise your great and awesome name.
Holy is he!
4 Mighty King, lover of justice,
you have established equity;
you have executed justice
and righteousness in Jacob.
5 Extol the Lord our God;
worship at his footstool.
Holy is he!

6 Moses and Aaron were among his priests,
Samuel also was among those who called on his name.
They cried to the Lord, and he answered them.
7 He spoke to them in the pillar of cloud;
they kept his decrees,
and the statutes that he gave them.

8 O Lord our God, you answered them;
you were a forgiving God to them,
but an avenger of their wrongdoings.
9 Extol the Lord our God,
and worship at his holy mountain;
for the Lord our God is holy.

Today’s Prayer:

The theme in this week’s prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel) is ‘Global Day of Parents.’

The USPG Prayer Diary this morning (2 June 2022) invites us to pray:

We pray for those who have chosen not to have children. May we recognise the dignity of this choice and not seek to question others on this sensitive subject.

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

30 May 2022

Praying with the Psalms in Easter:
30 May 2022 (Psalm 96)

‘O sing to the Lord a new song; sing to the Lord, all the earth’ (Psalm 96: 1) … Arnaldo Pomodoro’s sculpture ‘Sphere Within Sphere’ at the Berkeley Library in Trinity College Dublin (Photograph: Patrick Comerford)

Patrick Comerford

Before this day begins, I am taking some time this morning to continue my reflections in this season of Easter, including my morning reflections drawing on the Psalms.

In my blog, I am reflecting each morning in this Prayer Diary in these ways:

1, Short reflections on a psalm or psalms;

2, reading the psalm or psalms;

3, a prayer from the USPG prayer diary.

Psalm 96:

Psalm 96 is sometimes known by its Latin name Laetentur caeli. In the slightly different numbering system in the Greek Septuagint and Latin Vulgate, this psalm is counted as Psalm 95. The Septuagint’s title for this psalm is ‘When the house was being built after the Captivity.’

Psalm 96 is the fourth in a series of psalms (Psalms 93-99) that are called royal psalms as they praise God as King. Biblical scholars note numerous thematic and structural similarities between Psalm 96 and Psalm 97, which are both psalms about the kingship of God.

According to the medieval rabbinical scholar David Kimhi (1160-1235), also known by his Hebrew acronym as Radak, this psalm was composed by David when he brought the Ark of the Covenant up to Jerusalem. On this day, it is said, David composed two songs – the Song of Thanksgiving (Hodu) and Psalm 96 (see I Chronicles 16: 8-36).

According to I Chronicles 16:7, David instructed Asaph and his brothers to sing these songs daily. Hodu was sung before the Ark every morning, and Psalm 96 was sung before the Ark every afternoon, until the time the Temple was built and the Ark was moved into it.

However, the apparent newness of the song leads some commentators to identify Psalm 96 with the deliverance of Israel from Babylonian captivity, inaugurating a new stage in the nation’s history. The opening words, Verse 1: ‘O sing to the Lord a new song; sing to the Lord, all the earth’ (verse 1), correspond to the words of the Prophet Isaiah in Isaiah 42: 10.

In Jewish tradition, Psalm 96 is the second of six psalms recited during the Kabbalat Shabbat (‘Welcoming the Shabbat’) service. These six psalms represent the six days of the week, with Psalm 96 corresponding to the second day of the week, Monday.

In Hebrew, this psalm is known as Shiru Lashem (‘Sing to the Lord’), and repeats the word ‘sing’ three times.

According to the Midrash Tehillim, these three instances refer to the three daily prayer services ‘when Israel sings praises to God’:

1, Shacharit, the morning prayer, corresponding to ‘O sing to the Lord a new song’ (verse 1);

2, Mincha, the afternoon prayer, corresponding to ‘Sing to the Lord, all the earth’ (verse 1);

3, Maariv, the evening prayer, corresponding to ‘Sing to the Lord, bless his name’ (verse 2).

In his commentary on Psalm 96, the former Chief Rabbi, the late Lord (Jonathan) Sacks observes that ‘one of the most difficult ideas for modern minds to grasp is that the universe might sing for joy at the coming of judgement and justice.’

‘Yet,’ he continues, ‘we believe not only in one God, Creator of heaven and earth, but also in the inseparable connections between cosmos and ethos, the world-that-is and the world-that-ought-to-be.’

He goes on to say: ‘God not only created the universe but also saw that it was good. From the outset, the universe had an objective moral structure. As the natural world is governed by scientific law, so is the human world governed by moral law. Hence creation rejoices that He is coming to judge the earth, that the world is governed by the rule of right rather than the rule of force.’

‘Worship the Lord in holy splendour; tremble before him, all the earth’ (Psalm 96: 9) … above the Alps in Switzerland (Photograph: Patrick Comerford)

Psalm 96 (NRSVA):

1 O sing to the Lord a new song;
sing to the Lord, all the earth.
2 Sing to the Lord, bless his name;
tell of his salvation from day to day.
3 Declare his glory among the nations,
his marvellous works among all the peoples.
4 For great is the Lord, and greatly to be praised;
he is to be revered above all gods.
5 For all the gods of the peoples are idols,
but the Lord made the heavens.
6 Honour and majesty are before him;
strength and beauty are in his sanctuary.

7 Ascribe to the Lord, O families of the peoples,
ascribe to the Lord glory and strength.
8 Ascribe to the Lord the glory due his name;
bring an offering, and come into his courts.
9 Worship the Lord in holy splendour;
tremble before him, all the earth.

10 Say among the nations, ‘The Lord is king!
The world is firmly established; it shall never be moved.
He will judge the peoples with equity.’
11 Let the heavens be glad, and let the earth rejoice;
let the sea roar, and all that fills it;
12 let the field exult, and everything in it.
Then shall all the trees of the forest sing for joy
13 before the Lord; for he is coming,
for he is coming to judge the earth.
He will judge the world with righteousness,
and the peoples with his truth.

Today’s Prayer:

The theme in this week’s prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel) is ‘Global Day of Parents.’

The USPG Prayer Diary this morning (30 May 2022) invites us to pray:

Let us pray for all who work in childcare. May they be supported and valued in all they do.

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

11 December 2021

Praying in Advent 2021:
14, Karl Barth

Karl Barth (1886-1968) … ‘Jesus does not give recipes that show the way to God as other teachers of religion do. He is Himself the way’

Patrick Comerford

This looks like being a demanding weekend, as I catch up on some of the tasks disrupted for two or three days and nights by Storm Barra and the power outages it brought with it.

But, before this busy day begins, I am taking some time early this morning (11 December 2021) for prayer, reflection and reading.

Each morning in my Advent calendar, I am reflecting in these ways:

1, Reflections on a saint remembered in the calendars of the Church during Advent;

2, the day’s Gospel reading;

3, a prayer from the USPG prayer diary.

I mentioned yesterday [10 December 2021] the interesting coincidence that two of the great Christian writers and thinkers of the 20th century, Thomas Merton and Karl Barth, died on the very same day, 10 December 1968. They are both commemorated on the same day in the Calendar of Saints in the Episcopal Church in the US.

Saint Damasus I, who was the Bishop of Rome or Pope from 366 to 384, is commemorated in the calendar of the Roman Catholic Church and by some Anglicans on this day, 11 December. The son of a priest, his life coincided with the rise of Constantine I as Emperor and the reunion and re-division of the Western and Eastern Empires. He is associated with the legitimisation of Christianity, with his Papacy coinciding with the adoption of Christianity as the official religion of the Empire in the year 380. His personal secretary was Saint Jerome, who translated the Bible into the Vulgate Latin.

However, I thought it was an appropriate Advent exercise today to return to yesterday’s commemoration in the calendar of the Episcopal Church in the US and to the life of Karl Barth (1886-1968), who was, perhaps, the most influential theologian of the 20th century: Pope Pius XII described him the most important theologian since Thomas Aquinas.

Although many think of Karl Barth a German theologian, he was born in Basel in Switzerland on 10 May 1886, the son of a pastor and professor of theology, and spent his childhood in Bern.

Barth studied at several prestigious universities including Tübingen. After completing his studies, he served as a Swiss Reformed Church pastor in Geneva and Safenwil in Switzerland.

The events of World War I brought Barth to critically question the dominant theology of the day, which, in his view, held a too easy peace between theology and culture. In his Commentary on the Epistle to the Romans, published in 1919 and then thoroughly rewritten in 1922, Barth reasserted doctrines such as God’s sovereignty and human sin, central ideas that he believed were excluded and overshadowed in the theological discourse of the day.

It was said his ground-breaking commentary on Romans ‘fell like a bombshell on the playground of the theologians.’ By then, he was Professor of Theology in Göttingen (1921-1925), and from there he moved to Münster (1925-1930) and to Bonn (1930-1935).

With Hitler’s rise to power, Barth joined the Confessing Church, and he was primarily responsible for writing the Barmen Declaration (1934). In it, Barth claimed that the Church’s allegiance to God in Christ gave it the moral imperative to challenge the rule and violence of Hitler.

When he refused to swear an oath to Hitler, Barth was forced to resign his professorship in Bonn. Barth then returned to his native Switzerland, where he assumed a chair in systematic theology at the University of Basel. In the course of his appointment, he was required to answer a routine question asked of all Swiss civil servants: whether he supported the national defence. His response was firm: ‘Yes, especially on the northern border!’

Meanwhile, Barth had published the first volume of his 13-volume opus, the Church Dogmatics, in 1932. He continued to work on the Dogmatics until his death in 1968. An exhaustive account of his theological themes and a daring reassessment of the entire Christian theological tradition, the Dogmatics gave new thought to some of the central themes first articulated in his Commentary on the Epistle to the Romans.

In the Church Dogmatics, Barth address four major doctrines: Revelation, God, Creation, and Atonement or Reconciliation. In the first volume, ‘The Doctrine of the Word of God,’ Barth laid out many of the theological notions that would comprise the heart of the entire work, including his understanding of God’s Word as the definitive source of revelation, the Incarnation as the bridge between God’s revelation and human sin, and the election of the creation as God’s great end.

He was invited to be an observer at the Second Vatican Council. He featured on the cover of Time magazine on 20 April 1962. He died in Basel on 10 December 1968.

Barth in his own words:

Jesus does not give recipes that show the way to God as other teachers of religion do. He is Himself the way.

The best theology would need no advocates: it would prove itself.

Belief cannot argue with unbelief, it can only preach to it.

There is a notion that complete impartiality is the most fitting and indeed the normal disposition for true exegesis, because it guarantees complete absence of prejudice. For a short time, around 1910, this idea threatened to achieve almost a canonical status in Protestant theology. But now, we can quite calmly describe it as merely comical.

The centre is not something which is under our control, but something that controls us.

To clasp the hands in prayer is the beginning of an uprising against the disorder of the world.

In the Resurrection the new world of the Holy Spirit touches the old world of the flesh, but touches it as a tangent touches a circle, that is, without touching it.

It may be that when the angels go about their task of praising God, they play only Bach. I am sure, however, that when they are together en famille they play Mozart and that then too our dear Lord listens with special pleasure.

I haven’t even read everything I wrote
(possibly an apocryphal response to a student who claimed to have read everything Barth had written).

Matthew 17: 10-13 (NRSVA):

10 And the disciples asked him, ‘Why, then, do the scribes say that Elijah must come first?’ 11 He replied, ‘Elijah is indeed coming and will restore all things; 12 but I tell you that Elijah has already come, and they did not recognize him, but they did to him whatever they pleased. So also the Son of Man is about to suffer at their hands.’ 13 Then the disciples understood that he was speaking to them about John the Baptist.

The Prayer in the USPG Prayer Diary today (11 December 2021) invites us to pray:

We pray for those whose livelihoods depend on the land. May we have greater respect for creation and for agricultural workers.

Yesterday: Thomas Merton

Tomorrow: Saint Spyridon

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

22 March 2021

Royal Swiss brands,
Swiss navy knives and
land-locked navies

Royal Swiss knives … all dressed up without a royal pretender (Photograph: Patrick Comerford)

Patrick Comerford

I once heard of a former colleague who, in his eagerness for promotion massaged his CV and claimed that he was fluent in a number of languages, including Swiss and Belgian.

I may never have been fluent in Swiss, but there is a group of street sellers pitching their wares in the car parks at shopping centres and supermarkets throughout Ireland, selling complete sets of knives with the brand-name ‘Royal Swiss.’

The Facebook page for ‘Royal Swiss’ offers a postal address north of Brussels in Belgium. Although the location is in Flemish or Dutch-speaking Belgium, the page is in French – perhaps someone found it difficult to translate the page into ‘Belgian.’

On closer examination, the packaging for ‘Royal Swiss’ knives does not say where these knives are made. Despite labelling in an array of European languages – none of them Swiss – there is no indication of their origin or where they have been manufactured.

But then, I have never checked out whether a Swiss Army knife is made in a Swiss army barracks, or a Swiss Watch comes from the same business in the Alpine village of Brienz that manufactures and markets Swiss cuckoo clocks – although I have never owned either a Swiss Army knife or a Swiss Watch.

It may be more honest to claim fluency in Swiss than to claim that any product is ‘Royal Swiss.’ The nearest thing Switzerland has to a royal family is the families who have hereditary rights to nominate their sons for the Swiss Guard, the elite, pantalooned troops that provide a colourful, ceremonial guard in the Vatican for the Pope.

But the presentation boxes for these sets of ‘Royal Swiss’ knives even display a monogram with a crown that conveys the impression of the full endorsement of a royal family.

Switzerland never had a royal family, and there are no pretenders to a Swiss throne.

I am remiss; of course there is a language that is unique to Switzerland: Romansch is spoken by about 36,000 people or 0.5 per cent of the population, mainly in the trilingual Canton of Grisons. In fact, more people in Switzerland actually speak Serbo-Croat, Albanian, Portuguese, Spanish, English or Turkish as their ‘mother tongue.’

But then, I have sometimes wondered too why there is no Swiss Navy watch.

Although Switzerland is landlocked, it actually has a small navy of sorts. Lake Konstanz and Lake Geneva (Lake Leman) form international frontiers, and their navies consist of a few patrol craft.

Switzerland also has a major Rhine commercial fleet with patrol craft available in time of war. However, both the navy and air force are branches of the army, like the infantry and artillery, and are not referred to as an air force or a navy.

This Swiss ‘navy’ consists of ten patrol boats on two lakes that form international borders, Lake Constance and Lake Geneva. Lake Maggiore and Lake Lugano also form Swiss international borders with Italy. But the shipping company for Lake Maggiore is Italian and flies only the Italian flag – and probably never heard of a Swiss Navy knife, never mind a Royal Swiss knife.

Flowers and candles in Wenceslas Square recall the Prague Spring of 1968-1969 (Photograph: Patrick Comerford)

Perhaps the jokes about the Swiss navy are like the jokes about the Hungarian navy that were popular among journalists before the fall of the Iron Curtain and the end of the Cold War.

It was said in those days that Warsaw Pact ministers often turned up at conferences not knowing the agenda but only that it was their turn to be offered a junket with a few days stay in hotels in other central or east European capitals.

Shortly after the Prague Spring, three such ministers first bumped into each other at the pre-conference drinks reception in their hotel in Bucharest. Two of them turned to the man arrayed in a navy-blue, naval uniform, complete with gold braid and an array of medals and decorations.

‘Where are you from?’

‘I am the Hungarian Minister for the Navy.’

They laughed. ‘But Hungary is landlocked.’

‘The Danube is a long river,’ he replied, ‘and Balaton is a very big lake, very big lake.’

Turning to one of the men in dark suits, the other two now asked him why he was there.

‘I am the Bulgarian Minister for Power.’

They laughed and laughed, and recalled the last time they had been to Sofia, when the Bulgarian capital was plunged into darkness for almost 24 hours.

‘And where are you from?’ the third man was asked.

‘I am the Czech Minister for Justice.’

No-one laughed.

Swiss Guards on duty in the Vatican ... the nearest Swiss to a royal family (Photograph: Patrick Comerford)

11 November 2020

Tales of the Viennese Jews:
18, Bert Linder’s campaign
against the Swiss banks

The Jerusalemstiege or Jerusalem Staircase, leading to Judengasse in Vienna, was built in 1911, the year Bert Linder was born, and renamed in 1996, the year he died (Photograph: Patrick Comerford)

Patrick Comerford

The Tales from the Vienna Woods is a waltz by the composer Johann Strauss II (1825-1899), written just over a century and a half ago, in 1868. Although Strauss was baptised in the Roman Catholic Church, he was born into a prominent Jewish family. Because the Nazis had a particular penchant for Strauss’s music, they tried to conceal and even deny the Jewish identity of the Strauss family.

However, the stories of Vienna’s Jews cannot be hidden, and many of those stories from Vienna are told in the exhibits in the Jewish Museum in its two locations, at the Palais Eskeles on Dorotheergasse and in the Misrachi-Haus in Judenplatz.

Rather than describe both museums in detail in one or two blog postings, I decided after my visit to Vienna a year ago to post occasional blog postings that re-tell some of these stories, celebrating a culture and a community whose stories should never be forgotten.

With the attack last week on the Stadttempel, the only surviving pre-war synagogue in Vienna, I was reminded of Bert Linder (1911-1997), a survivor of Auschwitz and Bergen-Belsen.

I am always fascinated by the names of people who might share family connections, and I know of few families with the name Linders or Lynders apart from my grandmother’s family. Last week I wrote about my great-uncle John Lynders (1873-1957), who was a sergeant and later a head constable in the Royal Irish Constabulary in Wexford the difficult years in the first quarter of the 20th century

Although I know of no family connection, I was fascinated when I first heard of the name of Bert Linder, who was born in Vienna. He survived the Holocaust, moved to the US and later retired to the California Desert, and later campaigned to have Swiss banks return gold seized by the Nazis. In retirement, he wrote and lectured widely about his Holocaust experiences, and was honoured by the Austrian government.

Bert Linder was born in Vienna in 1911 and grew up on a peaceful street in the Austrian capital, where his father owned the Jacob Linder Brush Manufacturer.

Linder was working as a traveling salesman at the time the Nazis seized power in Germany, and had married Millie Meier, a Catholic. The Nazis marched into Austria on 13 March 1938, and Linder was sacked that same day. When he fled Austria, Millie decided to stay behind. ‘I learned later that she had become a Nazi,’ he would recall.

For the next five years, Bert Linder lived on the run, first in Belgium and then in France. He helped the Resistance and once escaped from a makeshift prison run by the French. In a corner of southern France that was still unoccupied by the Germans, he fell in love and married Gisella Spira, a Jewish woman from Berlin.

While they were still on the run, the couple had a son, Roland, born in January 1942. The family lived a perilous existence until they were arrested in the Italian border town of Borgo San Dalmazzo in 1943.

When Bert Linder stepped off a cattle car and entered Auschwitz in 1943, he was forcibly stripped and to throw his gold wedding ring to the ground. A guard then shaved him of his body hair and engraved a tattoo above his left hand: 167595.

Later, two dentists walked through the barracks, pushing pliers into open mouths and wrenching free teeth with gold fillings, dropping them into small sacks held open by two SS men. His wife and son were taken in another direction and sent to the gas chambers.

For the next 20 months, Bert Linder was forced into slave labour. He built roads near Auschwitz, and later shaped pipes in the underground complex of the German V-2 missile factory at Nordhausen until it was bombed by the Allies.

When British soldiers entered Bergen-Belsen on 15 April 1945, he lay unconscious in the barracks and weighed 96 lb. They fed him rice and cream, and when he was strong enough, he became the kitchen cook. But 36 members of Linder’s family never left the camps.

Several weeks later, Bert Linder wandered into a free dental clinic in Brussels, still wearing his striped camp uniform. The queue was long and he turned to leave. A young woman grabbed him by his collar, and, noticing his uniform, offered to slip him in the back door. She was Joan Winkler, the woman he later married.

The couple had two children and emigrated to the US in 1951. The family moved to Los Angeles, where they went into business as Bert Linder Real Estate.

He retired to Rancho Mirage in the California desert, where the desert peace and quiet offered solace. But his memories of the beatings, the gassing of his wife, son and sister, remained with him as nightmares.

His retirement was unexpectedly interrupted by his young grandson innocently asking about the strange numbers tattooed on his arm. During a difficult explanation to his grandchild, he decided to commit his most harrowing and intimate memories to a book, Condemned Without Judgment (SPI Books, 1995).

In his own words, it is ‘the story of a victor rather than a victim.’ It is an inspiring adventure of a man who despite witnessing to evil and carnage remained steadfast in his belief in the ultimate good of humanity.

In retirement, Bert Linder also spoke to high school students about his experiences in the death camps and became president of the Holocaust Survivors of the Desert.

He became an heroic figure in Europe in 1996 when he filed claims against eight Swiss banks demanding that any dormant accounts holding assets seized by the Nazis from Holocaust victims should be distributed among the survivors.

He said those assets were not limited to money but included gold wedding rings and gold fillings wrenched from the teeth of death camp prisoners. He demanded the banks in Switzerland should give up riches they had acquired from victims of the Holocaust through co-operation with the Nazis.

He wanted the Swiss to face the truth about their wartime association with the Nazis, a truth hidden for over half a century behind myths of neutrality and heroism. ‘The Nazis could never have functioned without the Swiss banks,’ he said, ‘and the banks have kept silent about it all these years.’

He hoped that those who survived Dachau, Buchenwald, Treblinka and Sobibor would get what is rightfully theirs. ‘The Nazis took those things from us, and the Swiss have no right to them,’ he said. ‘We, the survivors, only want back what is rightfully ours.’

Hundreds – then thousands – of Holocaust victims and their descendants joined Linder in filing lawsuits. One lawsuit was brought against three Swiss banks in the US by 12,000 survivors and their families.

His last journey was a return visit to Austria, where lectured at several universities and was honoured by the Austrian government with the Cross of Honour. He died in Graz of a heart attack on 22 September 1997 after a speech promoting the German translation of his book. He was 86.

The Simon Wiesenthal Centre in Los Angeles has a website listing 1,600 accounts held in Swiss banks during World War II, some of which may belong to Holocaust victims: https://www.wiesenthal.com.

Bert Linder recalled his most harrowing and intimate memories in his book ‘Condemned Without Judgment

Tales of the Viennese Jews:

1, the chief rabbi and a French artist’s ‘pogrom’

2, a ‘positively rabbinic’ portrait of an Anglican dean

3, portraits of two imperial court financiers

4, portrait of Sigmund Freud, founder of psychoanalysis

5, Lily Renée, from Holocaust Survivor to Escape Artist

6, Sir Moses Montefiore and a decorative Torah Mantle

7, Theodor Herzl and the cycle of contradictions

8, Simon Wiesenthal and the café in Mauthausen

9, Leonard Cohen and ‘The Spice-Box of Earth’

10, Ludwig Wittgenstein and his Jewish grandparents

11, Wolfgang Amadeus Mozart and his Jewish librettist

12, Salomon Mayer von Rothschild and the railways in Vienna

13, Gustav Mahler and the ‘thrice homeless’ Jew

14, Beethoven at 250 and his Jewish connections in Vienna

15, Martin Buber and the idea of the ‘I-Thou’ relationship

16, Three Holocaust survivors who lived in Northern Ireland.

17, Schubert’s setting of Psalm 92 for the synagogue.

18, Bert Linder and his campaign against the Swiss banks.

19, Adele Bloch-Bauer and Gustav Klimt’s ‘Lady in Gold’.

20, Max Perutz, Nobel laureate and ‘the godfather of molecular biology’.

22 August 2014

Back in Rethymnon, with a week
of sun, swimming and exhibitions

The Hotel Brascos in the centre of Rethymnon is beside the Municipal Gardens and a few steps from the Porto Guora

Patrick Comerford

As summer draws to a very noticeable close in Ireland, I am back again in Rethymnon on the Greek island of Crete.

Today’s journey has been a long one, leaving Dublin in the morning for Zurich, catching a second flight an hour later to Iraklion, and then taking a bus from Iraklion to Rethymnon, arriving here late in the evening.

But the long journey to Rethymnon is always rewarding. This is my third successive year to stay in Rethymnon, but I have been a constant visitor to this old charming town since the mid-1980s, and have lost count of the number of times I have been back here.

This year I am staying for a week in the Hotel Brascos in the centre of Rethymnon, next to the Municipal Gardens and a few steps from the Porto Guora or old gate leading into the old Venetian town, with its labyrinthine network of narrow cobbled streets and squares.

The Hotel Brascos stands on the corner of Moatsou and Daskalaki Streets (Μοάτσου και Δασκαλάκη). This is a friendly hotel with 88 guest rooms, all with balconies, and the roof garden offers panoramic views over the old town with its Turkish minarets, Byzantine towers and Venetian fortezza, and out across to the harbour.

The roof garden in the Hotel Brascos offers panoramic views across the old town and out to the Venetian harbour

The old Venetian port is only 350 metres from the hotel, and the beach – the longest sandy beach on the island – is a mere five-minute walk away. So I am looking forward to walks through the old town, swimming in the sea and in the pool, and watching the sunsets from the hotel roof garden or garden or at a nice tavern I know beneath the walls of the fortezza.

Sadly, the annual Renaissance Festival in Rethymnon has been cancelled this year. But there are a number of interesting exhibitions worth visiting this week. Until Thursday next [28 August 2014], the Old Artillery Hall in the Fortezza is hosting “Homage to the Greek,” an art exhibition marking the 400th anniversary of the death of El Greco. The exhibition is open daily from 11.00 to 14.00 and from 18.00 to 22.00.

Until the end of the month [31 August 2014], the Kara Mousa Pasa Mosque on Agnostou Square in the Old Town is the venue for “Ghosts of the Mediterranean, or The Reflections of the Past,” a video installation by Marianna Strapatsaki. This exhibition is open daily from 12.00 to 14.00 and 19.00 to 21.00, but is closed on Mondays.

There may even be time for trips to some of the monasteries in the hills above Rethymnon, or further afield to Chania or Iraklion.