Showing posts with label Turkey. Show all posts
Showing posts with label Turkey. Show all posts

01 October 2026

The sculptures of Thessaloniki:
6, Admiral Nikolaos Votsis
by Georgios Dimitriadis,
in front of the White Tower

The bust of Admiral Nikolaos Votsis by Georgios Dimitriadis in front of the White Tower in Thessaloniki (Photograph: Patrick Comerford)

Patrick Comerford

I was recalling last week how I came across a collection of photographs of modern sculptures in the streets and parks of Thessaloniki and how I realised that I had written little about these sculptures over the years.

Rather than leave the photographs and memories in forgotten files on my laptop or in the cloud, I started an occasional series of blog postings on some of those modern sculptures I have rediscovered in Thessaloniki. Over the next few weeks, I am inviting you to join me in a minor odyssey of recovery and discovery as my mind wanders through Thessaloniki, looking at these sculptures again.

The sculptures I looked at last week include the monumental statues of Aristotle, Alexander the Great and Eleftherios Venizelos, and the Jewish Memorial by Konstantinos Lentaris in the campus of the Aristotele University of Thessaloniki.

The bust of Admiral Nikolaos Votsis (1877-1934) in front of the White Tower on the waterfront is a fine example of monumental sculpture in the city. The sculpture by Georgios Dimitriadis (1880-1941) is one of the oldest in the city and it depicts Votsis as both strict and imposing.

Admiral Nikolaos Votsis (Νικόλαος Βότσης) was a senior naval officer from Hydra. The sinking of the Feth-i Bülend may not have had much military significance, but it was a great morale boost to the Greeks. It was the first of a series of naval successes in the war, and a week later, the city was surrendered to the Greek army. The mast of the Turkish ship was placed on the White Tower, and the Greek flag was flown from it.

The bust of Admiral Votsis became a symbol of the liberation of Thessaloniki and of resistance to the occupation during World War II (Photograph: Patrick Comerford)

Votsis became a national hero and has been compared with the legendary fireship captains of the Greek Revolution. While he was a student at the Naval Academy, he took part in the naval blockade of Crete in 1896-1897, in the run-up to the Greco-Turkish War in 1897.

Votsis rose to the rank of Rear Admiral, commanded two more battleships and then became Greece’s High Commissioner to the Allied mission in Constantinople (Istanbul). Later, he was captain of the battleship Limnos, which supported Greek landings in Turkey and took part in the final Greek sea-borne withdrawal in 1922. He died in exile in Paris in 1931.

The sculptor of this bust, Georgios Dimitriadis (Γεώργιος Δημητριάδης), was born in Athens. He specialised in monumental public sculpture and was one of the most productive sculptors of his time. In an eclectic way, he drew on neoclassic and academic aesthetic styles, often brightened with naturalistic and allegoric elements.

The bust of Admiral Nikolaos Votsis is on a marble pyramidal pedestal inscribed with verses in his honour written by the Greek satirical poet Giorgos Souris (1853-1919), who has been described as a ‘modern Aristophanes.’

The side of the plinth is inscribed with the names of the torpedo boat crew that Votsis commanded when he sank the Ottoman battleship Feth-i Bülend in the harbour of Thessaloniki 18 October 1912, during the First Balkan War.

The poet Giorgos Souris published celebratory and satirical verse dedicated to the liberation of Thessaloniki from Ottoman rule and the entry of the Greek army in November 1912 in his weekly verse newspaper O Romios (The Greek) on 10 November 1912. He used sharp, rhythmic, and popular rhyming verse to capture national enthusiasm, political commentary and the historic significance of the city’s liberation.

The verses in honour of Admiral Votsis written by the Greek satirical poet Giorgos Souris in 1912 (Photograph: Patrick Comerford)

The bust of Votsis became a symbol of the liberation of Thessaloniki. During the German occupation and World War II, the sculpture became the final point of resistance rallies, when young people laid a wreath and sang the national anthem, while the Nazis pointed guns at them.

Three ships of the Hellenic Navy have borne the name Lemnos or Limnos (Λήμνος), named after the island of Lemnos and the First Balkan War Battle of Lemnos. The first was the battleship Lemnos (1914-1932), commanded by Votsis, and the name and its traditions have been held since 1982 by the Greek frigate Limnos.

I was on board the frigate Limnos 30 years ago in 1996 as part of a flotilla that took about two dozen journalists from Kalymnos to see the islets of Imia at the height of tensions that year between Greece and Turkey, and then brought us back to Rhodes.

There was a continuity between that trip in the Aegean in 1996, and the career of Votsis that began with the naval blockade of Crete 100 years earlier in 1896-1897. The frigate Limnos continues to be present in Greek-Turkish tensions in the Aegean, which have been reignited with a retired Turkish admiral threatening the Greek presence on five Greek islands: Lesvos, Chios, Samos, Kos and Kastellorizo. Recent Turkish assertion at the highest level have extended claims to several other Greek islands, including Crete, Rhodes and Lemnos.

In this series:

1, Introduction (21 September 2026)

2, Aristotle by Giorgos Georgiadis, Aristotelous Square (22 September 2026)

3, Alexander the Great by Evangelos Moustakas, Alexander’s Garden (23 September 2026)

4, Eleftherios Venizelos by Giannis Pappas, Plateia Dikastirion (24 September 2026)

5, The Jewish Monument by Konstantinos Lentaris, Aristotle University of Thessaloniki (25 September 2026)

6, Admiral Nikolaos Votsis by Georgios Dimitriadis, in front of the White Tower (1 October 2026)

Next: The Monument of the Jewish Holocaust by Nandor Glid, Eleftherias Square (2 October 2026)

The bust of Admiral Nikolaos Votsis by Georgios Dimitriadis, in front of the White Tower at night (Photograph: Patrick Comerford)

03 September 2026

Daily prayer in Ordinary Time 2026:
118, Thursday 3 September 2026

The Miraculous Draught of Fish … a fresco in the Church of Saint Konstantinos and Saint Eleni in Rethymnon (Photograph: Patrick Comerford; click on image for full-screen view)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar and the week began with the Thirteenth Sunday after Trinity (Trinity XIII, 30 August 2026). The Season of Creation began on Tuesday (1 September 2026), and it continues until 4 October.

Today, the Calendar of the Church of England in Common Worship remembers Saint Gregory the Great (604), Bishop of Rome and Teacher of the Faith. The Stony Stratford Playreaders are meeting in the library this evening. But, before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:

1, today’s Gospel reading;

2, a reflection on the Gospel reading;

3, a prayer from the USPG prayer diary;

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

The Miraculous Draught of Fish … a window by Heaton, Butler and Bayne in Saint Mary’s Church, St Neots, Cambridgeshire (Photograph: Patrick Comerford)

Luke 5: 1-11 (NRSVA):

1 Once while Jesus was standing beside the lake of Gennesaret, and the crowd was pressing in on him to hear the word of God, 2 he saw two boats there at the shore of the lake; the fishermen had gone out of them and were washing their nets. 3 He got into one of the boats, the one belonging to Simon, and asked him to put out a little way from the shore. Then he sat down and taught the crowds from the boat. 4 When he had finished speaking, he said to Simon, ‘Put out into the deep water and let down your nets for a catch.’ 5 Simon answered, ‘Master, we have worked all night long but have caught nothing. Yet if you say so, I will let down the nets.’ 6 When they had done this, they caught so many fish that their nets were beginning to break. 7 So they signalled to their partners in the other boat to come and help them. And they came and filled both boats, so that they began to sink. 8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, ‘Go away from me, Lord, for I am a sinful man!’ 9 For he and all who were with him were amazed at the catch of fish that they had taken; 10 and so also were James and John, sons of Zebedee, who were partners with Simon. Then Jesus said to Simon, ‘Do not be afraid; from now on you will be catching people.’ 11 When they had brought their boats to shore, they left everything and followed him.

An icon of the Church as a boat, including Christ, the Apostles and the Church Fathers (Icon: Deacon Matthew Garrett, www.holy-icons.com)

Today’s Reflections:

As I continue to go through some very difficult times personally, I find myself asking whether we ever ask whether we are worthy of the call of Christ – the call to follow him, the call to be a disciple, the call that was first answered for us, on our behalf, at our own baptism?

I am without permission to officiate (PtO), and there are times in recent years when I have had to question my worthiness to be priest. I am not a priest because I think it is my right to be one, or because I thought at one stage it would be a good career move. I am a priest because, despite my resistance to the call over many years, I believe God called me – called me many years ago, perhaps 55 years ago, at the age of 19.

This morning, in the Gospel reading (Luke 5: 1-11), we hear how the renewed call to some of the disciples, including Peter, James and John, comes not to them because they are worthy of this call, or have inherited a call, or have a right to speak on God’s behalf.

Peter, James and John are called not only to speak on Christ’s behalf, but to do what he commands and to follow him. In his response, Simon Peter expresses his feelings of inadequacy and unworthiness, yet accepts the call to speak in Christ’s name, unconditionally and in faith.

Our Baptism has ethical implications for our discipleship: in the community of the baptised, ethnic and social barriers are shattered, for ‘Christ is all and in all.’

In our Gospel story, we hear a story of commitment to Christ, to his message and to discipleship. Christ calls Simon or Simon Peter to be a disciple, promising him he is to be a ‘fisher of men,’ and Peter, James and John leave everything and follow Christ.

This story begins by the ‘lake of Gennesaret,’ on the south-west shore of the Sea of Galilee. The crowd is pressing in to hear Christ, the Word of God, preach the ‘word of God’ or the Christian message.

Christ gets into the boat with Simon Peter. There are two boats in this episode, and James and John are also fishing in one of the boats.

They not only listen to Christ, but they do what he tells them to do, and they are amazed at the consequences. Simon Peter acknowledges Jesus as ‘Master’ or teacher, and responds by falling down before Jesus in humility, pointing to himself as a sinful man, and calling Jesus ‘Lord,’ which becomes an expression of faith.

Peter, James and John make a total commitment to Christ, they leave everything, and they follow him.

In Christian art, the boat is often used as an image of the Church, while the fish is an image of Christ.

In the Early Church, the fish came to symbolise Christ because the Greek word Ichthus (ΙΧΘΥΣ), meaning ‘fish’, is an acrostic for Ἰησοῦς Χριστός, Θεοῦ Υἱός, Σωτήρ, ‘Jesus Christ, Son of God, Saviour.’

Some years ago, when I was visiting Kaş, a pretty town on the south coast of Turkey, I visited the former Church of the Annunciation. Kaş had once been a Greek-majority town known as Andifli, but the Greek ethnic community was expelled in 1923 in one of the early examples of ‘ethnic cleansing’ in 20th century Europe.

For 40 years, the Church of the Annunciation on the acropolis or hilltop above the town lay deserted and crumbling. But in 1963, 40 years after these people were expelled from Andifli, their former parish church was requisitioned as a mosque, and – despite its age – was renamed Yeni Cami (New Mosque). A minaret was added, along with a fountain with a quotation in Turkish, rather than Arabic, from the Quran: ‘We made from water every living thing’ (Surat al-Anbiyya, the Prophets, 21: 30).

Inside, the church was aligned facing east, a new mihrab or prayer niche facing Mecca and a minbar (pulpit) were inserted into the south wall, the frescoes were stripped away and the icon screen was removed. All obvious Christian symbols, including crosses, were picked out of the hoklakia or pebble mosaic in the courtyard. But no-one noticed the significance of the fish, symbolising the Greek word Ichthus (ΙΧΘΥΣ), so that dozens of fish symbolising Christ and the Christian faith are still scattered though this pebble mosaic.

This is, truly, the story of the ‘big fish that got away.’

Have you ever spoken of someone or some thing as a ‘good catch’? A person you had an emotional or romantic interest in? A job or promotion at work you hoped for? A house you wanted to buy?

Can you imagine how Christ sees you as ‘a good catch’?

If the Church is the agent of Christ, do we do a good job in drawing in his ‘good catch’?

Are we trusting enough to do what he asks us to do as his disciples?

And are we trusting enough to know that he sees you, you and me, as ‘good catches’?

But there are more and more ‘good catches’ that he wants us to draw into the boat, into the Church. And the way to do this is to listen to what he says and what he asks us to do. ‘When they had brought their boats to shore, they left everything and followed him’ (Luke 5: 11).

What he has been asking us to do in the readings this week – what he asked us to in his reading from the Prophet Isaiah, which we read as the Gospel reading on Monday morning (Luke 4: 16-30, 31 August 2026) are:

• to bring good news to the poor
• to proclaim release to the captives
• to proclaim recovery of sight to the blind
• to let the oppressed go free
• to proclaim the year of the Lord’s favour.

The Ichthus symbol remains discreetly unnoticed in the pebble mosaic of the former church courtyard in Kaş (Photograph: Patrick Comerford)

Today’s Prayers (Thursday 3 September 2026):

In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 30 August to 5 September 2026 (pp 34-35), is ‘Anglican Youth Tackle Waste in Madagascar’. This theme was introduced on Sunday with a Programme Update by Ialy Tongasoa, Community Development Lead, Diocese of Toliara, Madagascar.

The USPG Prayer Diary today (Thursday 3 September 2026) invites us to pray:

Lord, guide bishops, parish leaders, and clergy to support and nurture youth initiatives. Remind us, as Psalm 24:1 says, that ‘The Earth and everything in it is the Lord’s,’ and inspire us to promote sustainable practices in care for creation.

The Collect:

Merciful Father,
who chose your bishop Gregory
to be a servant of the servants of God:
grant that, like him, we may ever long to serve you
by proclaiming your gospel to the nations,
and may ever rejoice to sing your praises;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post Communion Prayer:

God of truth,
whose Wisdom set her table
and invited us to eat the bread and drink the wine
of the kingdom:
help us to lay aside all foolishness
and to live and walk in the way of insight,
that we may come with Gregory to the eternal feast of heaven;
through Jesus Christ our Lord.

Yesterday’s reflections

Continued tomorrow

‘When they had brought their boats to shore, they left everything and followed him’ (Luke 5: 11) … fishing boats on a shore at Mount Athos (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

Saint Gregory in a stained-glass window in Saint Giles Church, Cambridge … the Church Calendar in ‘Common Worship’ today remembers Saint Gregory the Great on 3 September (Photograph: Patrick Comerford)

26 August 2026

Daily prayer in Ordinary Time 2026:
110, Wednesday 26 August 2026

‘For you are like whitewashed tombs, which on the outside look beautiful’ (Matthew 23: 27) … the Tomb of Amyntas, carved into the rock face in the cliffs above Fethiye in south-west Turkey (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar and this week began with the Twelfth Sunday after Trinity (Trinity XII).

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.

‘For you are like whitewashed tombs, which on the outside look beautiful’ (Matthew 23: 27) … the ‘King’s Tomb’ has become a symbol of Kaş in southern Turkey (Photograph: Patrick Comerford)

Matthew 23: 27-32 (NRSVA):

[Jesus said:] 27 ‘Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which on the outside look beautiful, but inside they are full of the bones of the dead and of all kinds of filth. 28 So you also on the outside look righteous to others, but inside you are full of hypocrisy and lawlessness.

29 ‘Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the graves of the righteous, 30 and you say, “If we had lived in the days of our ancestors, we would not have taken part with them in shedding the blood of the prophets.” 31 Thus you testify against yourselves that you are descendants of those who murdered the prophets. 32 Fill up, then, the measure of your ancestors.’

‘For you are like whitewashed tombs, which on the outside look beautiful’ (Matthew 23: 27) … a damaged sarcophagus by the harbour in Kaş, without any sign or marking (Photograph: Patrick Comerford)

Today’s Reflections:

In the Beatitudes at the beginning of Saint Matthew’s Gospel, Jesus says eight groups of people are blessed: ‘the poor in spirit … those who mourn … the meek … those who hunger and thirst for righteousness … the merciful … the pure in heart … the peacemakers … those who are persecuted for the sake of righteousness …’ (Matthew 5: 3-10).

Now, as we come close to the end of this Gospel, we have seven groups of people who are condemned as hypocrites and against whom Jesus pronounces seven woes.

In the Gospel reading normally hear on Monday of this week (Matthew 23: 13-22), we hear the first three of these seven woes: woe to you who ‘lock people out of the kingdom of heaven’ (13) … who ‘make the new convert twice as much a child of hell’ (15) … and ‘blind guides’ who swear by the ‘gold of the sanctuary’ (16-22).

There were two further woes yesterday (Matthew 23: 23-26): for those who tithe mint, dill, and cummin but neglect the weightier matters of justice, mercy and faith; and these who care about the details of domestic purity but neglect the cleanliness of their hearts and inner thoughts.

Today we hear the final of the seven woes today (Matthew 23: 27-32): a double woe on those who on the outside look righteous to others, but who inside are full of hypocrisy and lawlessness.

A ‘woe’ is an exclamation of grief, similar to what is expressed by the word alas. In pronouncing woes, Jesus is prophesying judgment on the religious leaders of the day for their hypocrisy. He calls them hypocrites, blind guides, snakes and a ‘brood of vipers’.

Before Jesus condemns the hypocrisy of religious leaders, they have been following him to test him and try to trick him with questions about divorce (Matthew 19: 3), his authority (Matthew 21: 23), paying taxes to Caesar (Matthew 22: 17), the resurrection (Matthew 22: 23), and the greatest commandment of the law (Matthew 22: 36).

Jesus prefaces his seven woes by explaining to the disciples that they should obey the teachings of the religious leaders – as they teach the law of God – but not to emulate their behaviour because they do not practice what they preach (Matthew 23: 3).

In the third grouping of these woes, which we read today, we hear the final of the seven woes: a double woe on those who on the outside look righteous to others, but inside you are full of hypocrisy and lawlessness (Matthew 23: 27-32).

In the sixth woe, Jesus compares the religious leader of the day to ‘whitewashed tombs, which on the outside look beautiful, but inside they are full of the bones of the dead and of all kinds of filth’ (verse 27).

The rotting corpse inside a tomb is like the hypocrisy and lawlessness in the hearts of these particular scribes and Pharisees. They appear righteous on the outside, but they are just beautified tombs, for inwardly they are spiritually dead.

The phrase ‘whited sepulchres’ (‘whitewashed tombs’ in the NRSV translations) is one of those phrases that have found their way into everyday English to this day through the King James Version. The tombs in Jesus’ time were very different. The caves used for tombs were regularly painted or washed white with lime to look clean on the outside, but the inside was very plain, undecorated, just holding the body of the dead person. Behind the attractive exteriors were rotting corpses, as unclean as anything a faithful Jew could imagine.

The setting for this reading is Passover week. It was customary in the preceding month of Adar to renew the whitewashing on tombs in order to mark them clearly so that pious people who were on their way to Jerusalem for the Passover would not accidentally defile themselves by touching a place where dead bodies were buried. Someone who unwittingly stepped on a grave became ritually unclean. Whitewashing made the tombs more visible, especially in the dark.

In other words, whitewashing was not a mark of beauty; it was a warning of uncleanness – of being dead to humanity and dead before God.

This mention of tombs leads Jesus in the seventh woe to comment on the pride the religious leaders of the day take in the tombs built in memory of the prophets and other holy people.

Jesus accuses them of hypocrisy in erecting these monuments and decorate the tombs of the prophets of old. He says the slain prophets had been killed by the ancestors of the religious leaders, Pharisees, who imagined themselves much better than their fathers. He puts words into their mouths, ‘If we had lived in the days of our ancestors, we would not have taken part with them in shedding the blood of the prophets’ (verse 30). But in saying things like that, they acknowledge their own background. Jesus says they have inherited their ancestors’ wickedness and are following in their steps.

Is Jesus implying here that while these religious leaders pretended to revere the prophets of old, they are persecuting the prophetic people of their own day?

We have whole groups of such people who are active in the Church today, offering ‘alternative’ leadership. They claim to know Anglicanism better than the Archbishop of Canterbury and deplore the ‘heresies’ of Anglicans who engaged with the Living in Love and Faith process, forming their own, self-selecting elitist groups and afraid of being contaminated not only by the world, but even by other Anglicans, demanding their own, parallel church structures and ministries.

The seven woes in Matthew 23 are dire warnings to the religious leaders of the day. But they also serve to warn us against religious hypocrisy today, among people who claim they and they alone have access to religious and biblical truth. We are called to true godliness, sincere love, and enduring faith. Pretension, affectation, and hypocrisy only lead to woe.

‘For you are like whitewashed tombs, which on the outside look beautiful’ (Matthew 23: 27) … a graveyard in Koutouloufári in Crete (Photograph: Patrick Comerford)

Today’s Prayers (Wednesday 26 August 2026):

In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 23 to 29 August 2026 (pp 32-33), is ‘Legacies of History’. This theme was introduced on Sunday with a reflection by the Revd Dr Rachele Evie Vernon O’Brien, a Jamaican-born theologian and advocate.

The USPG Prayer Diary today (Wednesday 26 August 2026) invites us to pray:

Heavenly Father, bless places of learning like Codrington College, its leadership team, and students. Raise up a new generation of leaders who are grounded in justice, humility, and faith.

The Collect of the Day:

Almighty and everlasting God,
you are always more ready to hear than we to pray
and to give more than either we desire or deserve:
pour down upon us the abundance of your mercy,
forgiving us those things of which our conscience is afraid
and giving us those good things
which we are not worthy to ask
but through the merits and mediation
of Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post-Communion Prayer:

God of all mercy,
in this eucharist you have set aside our sins
and given us your healing:
grant that we who are made whole in Christ
may bring that healing to this broken world,
in the name of Jesus Christ our Lord.

Additional Collect:

God of constant mercy,
who sent your Son to save us:
remind us of your goodness,
increase your grace within us,
that our thankfulness may grow,
through Jesus Christ our Lord.

Yesterday’s reflections

Continued tomorrow

‘For you are like whitewashed tombs, which on the outside look beautiful’ (Matthew 23: 27) … the Lycian rock tombs in the cliff faces above Fethiye in Turkey (Photograph: Patrick Comerford)

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

18 August 2026

Daily prayer in Ordinary Time 2026:
103, Tuesday 18 August 2026

‘Again I tell you, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God’ (Matthew 19: 24) … a camel at the Goreme Open Air Museum in Cappadocia (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar and this week began with the Eleventh Sunday after Trinity (Trinity XI, 16 August 2026).

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.

Squeezing through the Eye of a Needle? … a narrow, low gate in the streets of Tangier (Photograph: Patrick Comerford)

Matthew 19: 23-30 (NRSVA):

23 Then Jesus said to his disciples, ‘Truly I tell you, it will be hard for a rich person to enter the kingdom of heaven. 24 Again I tell you, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.’ 25 When the disciples heard this, they were greatly astounded and said, ‘Then who can be saved?’ 26 But Jesus looked at them and said, ‘For mortals it is impossible, but for God all things are possible.’

27 Then Peter said in reply, ‘Look, we have left everything and followed you. What then will we have?’ 28 Jesus said to them, ‘Truly I tell you, at the renewal of all things, when the Son of Man is seated on the throne of his glory, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. 29 And everyone who has left houses or brothers or sisters or father or mother or children or fields, for my name’s sake, will receive a hundredfold, and will inherit eternal life. 30 But many who are first will be last, and the last will be first.’

‘If you wish to be perfect, go, sell your possessions, and give the money to the poor’ (Matthew 19: 21) … estate agents’ signs on Beacon Street, Lichfield (Photograph: Patrick Comerford)

Today’s Reflections:

A rich young man has come to Jesus seeking advice. He has many possessions, but he knows this is not enough. He wants to possess eternal life, and comes to Jesus for advice. When Jesus suggests he should go, sell his possessions, and give the money to the poor and then return and follow him, the young man ‘went away grieving, for he had many possessions.’

Then Jesus tells the disciples ‘it will be hard for a rich person to enter the kingdom of heaven … it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.’

During her sermon preparation some years ago, a priest colleague asked on Facebook: ‘If a fire broke out in your house, what three possessions would you grab?’

The answers she got were interesting. People included their laptop (with their photographs), their phone, their keys, their wallet or purse with their plastic cards, and their passport.

What would you take with you?

What do we cling to?

I once had a large collection of old banknotes. They were enough to make me a millionaire or even a multimillionaire … in Weimar Germany, war-time Greece or Ceausescu’s Romania. But in reality they are worth nothing today and would earn no interest apart from the interest they might have for collectors.

They were in circulation at times when inflation became rampant in those countries and at times of crisis in Europe. Had they been spent at the time they were issued they might have bought something of value; had they been given away in their day, they might have helped the poor and the hungry. But circumstances saw to it that those who became attached to their wealth on paper would lose all they had.

The Gospel reading this morning challenges us to think again what we cling to and what are our true values.

Does the faith of the man who falls down before Christ in the Gospel reading depend on his own wealth and money? When our prosperity and wealth disappear, like the fast-fading value of those banknotes, are we in danger of feeling abandoned by God?

How would we grab our faith and take it with us if we rushed to escape a crisis?

In the Gospel reading yesterday, the man runs up to Jesus, and falls on his kneels as if in adoration, or like a servant before a master, and asks what he should do to inherit eternal life.

Christ’s response is cautious. Is he challenging the man to see whether he really knows the Ten Commandments? Or is he testing the man to see how he has acquired his riches and wealth?

The man slinks away because he has much property.

What acts as a ball and chain that holds us back in our lives today, leaving us not fully free to follow Jesus? I may not have much property. But is there something else that I need to shed, in my attitudes, values, habits, behaviour, priorities, use of time, commitment or lack of commitment?

In his compassion, Christ sees this man’s weakness. He has emphasised his relationship with others. But is this founded on his desire for personal salvation, some sort of personal version of the concept of ‘karma’?

What about his relationship with God?

Does he trust in God because God is God, rather than because of what God can do for him?

The man asks how he may inherit eternal life. Is eternal life something to be inherited, like wealth and social status or place in society? In that society, religion was inherited rather than a matter of personal choice – one was born a Jew, but few people ever became Jews. Is eternal life to be inherited, like religious identity and social class?

Are we in danger at times of thinking that we are entitled to our place in the Kingdom of God?

And in our behaviour, as well as our prayers, do we let God know, and others know, this?

Christ comes to the quick when he points out that this young man puts his trust in his own piety and wealth, in his achievements, in his inherited status. But wealth stands in the way of his relationship with God.

So, Christ tests the man. If he truly loves the poor, he will make a connection between loving God and loving others. The man is shocked and makes quick his departure.

This rich young man may lack nothing, but he wants eternal life. Yet he fails to realise he has met the living God face-to-face, and he turns away.

But Christ does not say the rich and the wealthy cannot find salvation. He says money and riches can hold us back and make it difficult to be true disciples, to enter the kingdom of God. It can be so difficult that, ‘it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God’ (verse 24). The Talmud suggests though it would be even more difficult, perhaps even impossible, where it speaks of ‘an elephant passing through a needle’s eye’ (b. Ber. 55b; b. B. Metz. 38b).

We cannot save ourselves, but God can save us. However, Peter’s implied question (verse 27) points out again how easy it is to think that being a disciple or follower of Christ should be linked with the hope of rewards in the here and now.

I find I have to ask myself again after reading this Gospel passage: What do I cling onto most now that I can shed – not in terms of property and possessions, but prejudices and values – that get between me and Christ, and between the way I live my life and eternal life.

Then will I be happy to get down on my knees, like a camel, and squeeze into the City of God through the smallest and most narrow of the city gates, and find in the most humbling of ways how to squeeze into the Kingdom of God?

The Talmud speaks of the difficulty of ‘an elephant passing through a needle’s eye’ … an elephant in Lichfield Cathedral as part of the March of the Elephants in support of Saint Giles Hospice two years ago (Photograph: Patrick Comerford)

Today’s Prayers (Tuesday 18 August 2026):

In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 16 to 22 August 2026 (pp 30-31), is ‘Hope in the Making’. This theme was introduced on Sunday with a reflection by Grace Murray, a USPG volunteer. The prayers this week come courtesy of passersby at Greenbelt Festival 2025.

The USPG Prayer Diary today (Tuesday 18 August 2026) invites us to pray:

Lord, thank you that all you made was good (Genesis 1). Forgive us for treating your creation poorly. Please heal all that you have made, and teach us to learn what it means to live in harmony with the Earth and with one another.

The Collect of the Day:

O God, you declare your almighty power
most chiefly in showing mercy and pity:
mercifully grant to us such a measure of your grace,
that we, running the way of your commandments,
may receive your gracious promises,
and be made partakers of your heavenly treasure;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post Communion Prayer:

Lord of all mercy,
we your faithful people have celebrated that one true sacrifice
which takes away our sins and brings pardon and peace:
by our communion
keep us firm on the foundation of the gospel
and preserve us from all sin;
through Jesus Christ our Lord.

Additional Collect:

God of glory,
the end of our searching,
help us to lay aside
all that prevents us from seeking your kingdom,
and to give all that we have
to gain the pearl beyond all price,
through our Saviour Jesus Christ.

Yesterday’s reflections

Continued tomorrow

Tourists on camels near Levissi (Kayaköy) near Fethiye in Turkey (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

06 July 2026

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

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

Patrick Comerford

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

23 June 2026

Ten Brexit Lies that still
rankle ten years after
the vote – why do they
still have the last word?

The Big Lie in the Brexit campaign … and the Real Truth (Photograph: Liberal Democrats)

Patrick Comerford

It is ten years since the United Kingdom voted 52-48 per cent in a referendum on 23 June 2016 to leave the European Union. The leave campaign sold their message with a tissue of lies that have not gone away in those ten years since, and the nation is more divided than ever.

Not satisfied with the wind of division they had then sown across the land, in every village, town and cities, many of the key figures in the ‘Leave’ campaign are now reaping the whirlwind of racism and hatred, stirring up ‘cold rage’, misogyny, Islamophobia on the streets, calling for mass deportations, and targeting minorities that include Muslims, Sikhs and any other group they decide to hate today.

That year we were approaching the 200th anniversary of the death of Jane Austen, and when a number of bookshops placed some of her best-known works on display in 2017, I wondered whether the juxtaposition of the titles was a reminder that the Brexit vote was 48% ‘Sense and Sensibility’ but 52% ‘Pride and Prejudice’.

I remember the big red bus rolling into Lichfield, and how the then Conservative MP was grinning like a Cheshire Cat, prattling on as he repeated the lies and half-truths peddled by Boris Johnson, Michael Gove, Jacob Rees-Mogg and Nigel Farage.

On the Remain side, the attempts to talk about the damage that would be inflicted on the UK economy by leaving were supported by almost every prominent economist. Michael Gove declared dismissively ‘we have had enough of experts’, presumably meaning all those economists and business leaders who said Brexit would be a disaster. One of the few economists who disagreed, Patrick Minford of Cardiff University, claimed Brexit would increase GDP by 6.8% and would reduce prices for consumers. So much for his expertise.

Was the Brexit vote 48% ‘Sense and Sensibility’ but 52% ‘Pride and Prejudice’? (Photograph: Patrick Comerford)

The lies of that campaign still rankle, as those the lack of political leadership, still less bravery, from both David Cameron as Prime Minister and Jeremy Corbyn as leader of the Labour Party.

David Cameron could have had enough foresight to demand a two-thirds majority and to rule out a paper-thin divisive margin. It was a dereliction of political responsibility on a fundamental issue for short-term political gain. He whistled a little tune as he turned back into No 10 after announcing his resignation. It was the same frivolity that had had marked his role in the whole campaign.

The Labour Party could have energetically pointed out that the EU had ensured women’s rights, children’s rights, workers’ rights, students’ rights, consumer rights, human rights, that the EU had brought economic and political stability in the decades immediately after World War II, that trade within the EU had created jobs and brought hope to the regions, that the Common Agricultural Policy had benefitted farmers and regional communities, that more open borders had benefitted trade and been a boon to tourism.

That’s a list of ten or more benefits of EU membership that ought to have been repeated by Cameron and Corbyn, and repeated again and again. But there are ten lies that were repeated throughout the campaign and that have never been swept away in the ten years since.

Brexit did not take away Britain’s international responsibilities, commitments and obligations (Photograph: Patrick Comerford)

The Brexit campaign repeated numerous high-profile pledges, misrepresentations and claims that failed to materialise, that never amounted to even half-truths, and that are still embedded in my memory:

1, The big red bus was plastered with claims that Britain sends £350 million a week to the EU, and pretending that the same money could be used instead to fund the NHS instead. The UK’s net contribution to the EU was significantly lower, and no such £350 million dividend was ever realised. Instead, successive Tory governments, from David Cameron and Teresa May to Boris Johnson, Liz ‘Lettuce’ Truss and Rishi Sunak, continued to underfund and under-resource the NHS, while Nigel Farage seems intent on seeing the NHS scrapped and health care privatised, so that it is available only an ability-to-pay rather than a needs basis.

2, ‘Take back control of our borders’: This lie had many voters believe the Brexit vote would give powers to deport and turn people away who wanted to make a life in Britain, either by choice or by necessity, and resolve all immigration issues. But this closed-border, small-island big lie is having a lasting and damaging impacts. The number of hate crimes doubled in the days after the referendum and jumped by 41% in the month following it. Their promise was not just empty, it was also divisive and dangerous. Net migration to the UK continued to rise, while British passport-holders found they were facing rigorous border checks and sometimes missing flights or even holidays. Michael Fabricant seems not to have realised the irony in his complaints last weekend that he had to queue with his passport at airports in France.

3, Leave campaigners claimed negotiating a free trade deal with the EU would be the easiest thing imaginable and that the UK would sign numerous deals soon after leaving. Instead, negotiations took years, new trade barriers were introduced, and the UK had to leave both the single market and the customs union.

4, Leave campaigners, including Penny Mordaunt, then the Armed Forces Minister, claimed Britain would be forced to join an EU army if it stayed in the EU. Ten years later, the EU does not have a unified standing army, and both the US and Russia have done their utmost to divide Europe, particularly in terms of a response to the war in Ukraine and Putin’s campaign to undermine European unity.

5, The Leave campaign, with barely disguised anti-Muslim rhetoric, claimed Turkey, with a population of 76 million, was joining the EU. The implication was that millions of Muslim migrants would flock to the UK. Needless to say, Turkey has not joined the EU, is a further than ever from joining.

6, The more intolerant campaigners tried to insist that leaving the EU would mean leaving all international agreements. They soon learned that European Court of Human Rights has nothing to do with the EU, and was in fact the brainchild of Winston Churchill – the same Winston Churchill the far-right wants to own when it comes to rotating images on £5 notes. The UK still has responsibilities and obligations in international law.

7, Jacob Rees-Mogg claimed that Brexit would reduce the cost of clothes, food and wine by 20%. He has probably never shopped in Asda, or talked to people doing the weekly big shop, or parents on budgets buying school clothes for their children. He may know the price of a bottle of his favourite Bordeaux, Cos d’Estournel, but does he know the price of a pint of milk?

8, It was claimed that Britain’s energy bills would be slashed by £2 billion a year if voters backed Brexit, because ministers could scrap the ‘unfair’ VAT tax on gas and electricity. Boris Johnson claimed Brexit would benefit the poorest families because they pay three times more of their income on household energy bills than the richest households. Surely even Boris Johnson has noticed the rise in energy bills. This is the same Boris Johnson who later spoke about ‘levelling up’, which proved to be nothing more than empty words.

9, Tim Martin of Wetherspoons claimed he had calculated that Brexit would offer a saving of 3.5p per meal. Instead, costs in any of his pubs that I have visited have risen above inflation in the past ten years. Although, I have to admit, I have been in fewer than ten Wetherspoons in my life.

10, The greatest lie after the vote ten years ago was that Britain had voted, that No means No, and there was going to be no going back. The false logic in that would mean there should be no more general elections, the people have voted, and that’s that. And what, then, of the referendum in 1975 that decided to stay in the Common Market? Who said, in addition, that 52% of voters all voted for a ‘hard Brexit’. If even half of that 52% voted only for a ‘soft Brexit’, then 74% voted against a ‘hard Brexit’. And everyone is entitled to change her or his mind ten years later.

How long must we live with the consequences of a vote ten years ago?

It was clear during the run-up to referendum in 2016, that anti-immigrant feeling could easily turn into violence. The murder of Jo Cox by a neo-Nazi was the most horrific example and came a week before the vote. We have seen in recent weeks how the most vocal Brexit campaigners have been the least willing to condemn the racist violence on the streets, and Farage traduced Jo Cox’s memory and ignored her murder when he claimed this morning in a BBC interview ‘I have been physically the most attacked and endangered politician for now well over a decade.’

Indeed, the British people had not spoken: Scotland and Northern Ireland voted to remain, Wales voted by a whisker to leave, England alone voted by a large margin to leave. It was hardly a united nation or a united kingdom.

All the lies I list this evening have gone unexamined and unquestioned by the right-wing newspapers that printed them. There has been no soul-searching, no acceptance that they gave the oxygen of publicity to lies and to liars, no taking responsibility for an entire nation being gaslit into voting for something that has brought immense economic damage down on the nation. There has been no remorse, no apology, no accountability. The liars still peddle their lies ten years later and a nation continues to suffer as the consequence.

A voice for sanity at Birkbeck University of London in Bloomsbury (Photograph: Patrick Comerford, 2026)

22 April 2026

Daily prayer in Easter 2026:
18, Wednesday 22 April 2026

Jesus said to them, ‘I am the bread of life’ (John 6: 35) … bread on the Isla Jane Bakery stall in Buckingham Market (Photograph: Patrick Comerford, 2026)

Patrick Comerford

Easter is a 50-day season that continues until the Day of Pentecost, and this week began with the Third Sunday of Easter (Easter III, 19 April 2026).

Later this evening, I hope to be at the choir rehearsals in Saint Mary and Saint Giles Church, Stony Stratford. But, before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:

1, reading today’s Gospel reading;

2, a short reflection;

3, a prayer from the USPG prayer diary;

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

Jesus said to them, ‘I am the bread of life’ (John 6: 35) … bread in the window of Hindley’s Bakery on Tamworth Street, Lichfield (Photograph: Patrick Comerford)

John 6: 35-40 (NRSVA):

35 Jesus said to them, ‘I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty. 36 But I said to you that you have seen me and yet do not believe. 37 Everything that the Father gives me will come to me, and anyone who comes to me I will never drive away; 38 for I have come down from heaven, not to do my own will, but the will of him who sent me. 39 And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. 40 This is indeed the will of my Father, that all who see the Son and believe in him may have eternal life; and I will raise them up on the last day.’

Jesus said to them, ‘I am the bread of life’ (John 6: 35) … bread in a shop window in Hampstead (Photograph: Patrick Comerford)

Today’s Reflections:

We have read in recent days about Jesus feeding of the 5,000 and walking on the water, and we are now introduced to reading the long Bread of Life discourse (verses 22-59), spoken in the synagogue in Capernaum (John 6: 59).

The day following the feeding of the 5,000, the people go in search of Jesus, but when they go to the site of the feeding, they find he is not there either. Eventually they find Jesus and his disciples near Capernaum, Jesus’ principal base in Galilee. They ask him: ‘Rabbi, when did you come here?’ (verse 25).

When the people push their questions onto Jesus, he insists on speaking of himself in relationship to God the Father, who has sent him.

And then Jesus uses the first of his seven ‘I AM’ sayings in Saint John’s Gospel, ‘I am the bread of life’ (John 6: 35).

These seven ‘I AM’ sayings are traditionally listed as:

1, I am the Bread of Life (John 6: 35, 48)
2, I am the Light of the World (John 8: 12)
3, I am the gate (or the door) (John 10: 7)
4, I am the Good Shepherd (John 10: 11 and 14)
5, I am the Resurrection and the Life (John 11: 25)
6, I am the way, the truth and the life (John 14: 6)
7, I am the true vine (John 15: 1, 5)

These ‘I AM’ sayings echo the divine name revealed to Moses on Mount Sinai, ‘I AM’ (Exodus 3: 14). In the Hebrew Bible, the meaning of God’s name is closely related to the emphatic statement ‘I AM’ (see Exodus 3: 14; 6: 2; Deuteronomy 32: 39; Isaiah 43: 25; 48: 12; 51: 12; etc.). In the Greek translation, the Septuagint, most of these passages are translated with as ‘I AM’, ἐγώ εἰμί (ego eimi).

The ‘I AM’ of the Hebrew Bible and the Septuagint and the ‘I AM’ of Saint John’s Gospel is the God who creates us, who communicates with us, who gives himself to us.

But what does it mean to acknowledge Christ as ‘the Bread of Life’?

I once spent some time at Easter in Cappadocia, in south-central Turkey, because I was teaching a module on Patristics and I was interested in sites associated with the three Cappadocian Fathers: Saint Basil the Great (329-379), Bishop of Caesarea, his brother Saint Gregory (335-395), Bishop of Nyssa, and Saint Gregory Nazianzus (329-390), who became Patriarch of Constantinople.

They challenged heresies such as Arianism and their thinking was instrumental in formulating the phrases that shaped the Nicene Creed, and we were celebrating the 1,700th anniversary of the Nicene Creed last year.

Saint Basil is also remembered for his challenging social values. He wrote: ‘The bread which you do not use is the bread of the hungry; the garment hanging in your wardrobe is the garment of him who is naked; the shoes that you do not wear are the shoes of the one who is barefoot; the money that you keep locked away is the money of the poor; the acts of charity that you do not perform are so many injustices that you commit.’

So faith and belief must be related to how we live our lives as Christians.

Bishop Frank Weston, who was the Bishop of Zanzibar from 1908, held together in a creative combination his incarnational and sacramental theology with his radical social concerns formed the keynote of his address to the Anglo-Catholic Congress in 1923. He believed that a true sacramental focus gave a reality to Christ’s presence and power that nothing else could.

However, he concluded: ‘But I say to you, and I say it with all the earnestness that I have, if you are prepared to fight for the right of adoring Jesus in His Blessed Sacrament, then … you must walk with Christ, mystically present in you through the streets of this country, and find the same Christ in the peoples of your cities and villages. You cannot claim to worship Jesus in the tabernacle, if you do not pity Jesus in the slums … It is folly – it is madness – to suppose that you can worship Jesus in the Sacraments and Jesus on the throne of glory, when you are sweating him in the souls and bodies of his children.’

So, from Basil the Great in the fourth century to great mission pioneers in the Anglican Communion in recent generations, sacramental life is meaningless unless it is lived out in our care for those who are hungry, who are suffering and who are marginalised.

Christ is risen!
The Lord is risen indeed. Alleluia!

‘The bread which you do not use is the bread of the hungry’ (Saint Basil) … the rock-hewn Chapel of Saint Basil at Göreme in Cappadocia (Photograph: Patrick Comerford)

Today’s Prayers (Wednesday 22 April 2026):

‘Turning Waste into Wonder’ provides the theme this week (19-25 April 2026) in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), pp 48-49. This theme was introduced on Sunday with a Programme Update from Linet Musasa, team member of the Partners in the Gospel Comprehensive Climate Change initiative of the Anglican Council of Zimbabwe.

The USPG Prayer Diary today (Wednesday 22April 2026) invites us to pray:

Gracious God, guide the Provincial Climate Change Campaign across 47 dioceses. May it change hearts, encourage action, and strengthen the Church’s witness for creation care.

The Collect:

Almighty Father,
who in your great mercy gladdened the disciples
with the sight of the risen Lord:
give us such knowledge of his presence with us,
that we may be strengthened and sustained by his risen life
and serve you continually in righteousness and truth;
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:

Living God,
your Son made himself known to his disciples
in the breaking of bread:
open the eyes of our faith,
that we may see him in all his redeeming work;
who is alive and reigns, now and for ever.

Additional Collect:

Risen Christ,
you filled your disciples with boldness and fresh hope:
strengthen us to proclaim your risen life
and fill us with your peace,
to the glory of God the Father.

Collect on the Eve of Saint George:

God of hosts,
who so kindled the flame of love
in the heart of your servant George
that he bore witness to the risen Lord
by his life and by his death:
give us the same faith and power of love
that we who rejoice in his triumphs
may come to share with him the fullness of the resurrection;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Yesterday’s Reflections

Continued Tomorrow

Aghios Vassilios (Saint Basil) in traditional icon-style on a door in Koutouloufári in Crete (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