Showing posts with label Elijah. Show all posts
Showing posts with label Elijah. Show all posts

09 January 2025

In search of Saint Peter’s,
a ruined mediaeval church
in the abandoned and lost
village of Stantonbury

The ruins of Saint Peter’s Church, Stantonbury, now isolated in a park area between the River Great Ouse and the Grand Union Canal (Photograph: Patrick Comerford, 2025)

Patrick Comerford

I visited Christ Church, Stantonbury, earlier this week, so that I would not miss out on the first opportunity to visit the 50-year-old church, which is based on the Stantonbury Campus in North Milton Keynes.

Christ Church is the parish church for Stantonbury and Bradville and is part of the Stantonbury Ecumenical Partnership, the first Local Ecumenical Project (LEP) in Milton Keynes. It is part a group of six congregations in the north-east area of Milton Keynes and supported by the Church of England, the Baptist Union, the Methodist Church and the United Reformed Church.

Stantonbury is about 3.2 km (2 miles) north of Central Milton Keynes, between Great Linford and Wolverton, and south of Oakridge Park. The name Stantonbury comes from Stanton-, referring to the Old English for a stone-built farmstead, and -bury, referring to the Barre or Barry family who owned the land in 1235.

The ruins of Saint Peter’s Church in Stanton Low (Photograph: Patrick Comerford, 2025)

After my afternoon visit to Christ Church, I went in search of the original Stantonbury and the ruins of Saint Peter’s Church, now isolated in a park area between the River Great Ouse and the Grand Union Canal.

The area of the deserted mediaeval village that gives its name to Stantonbury is now known as Stanton Low, and the name Stantonbury has become the name of the modern district at the heart of the civil parish, which includes Stantonbury, Bancroft, Bancroft Park, Blue Bridge, Bradville and Linford Wood.

Modern Stantonbury lies on land historically known as Stanton High. Stanton Low lies between the banks of River Great Ouse and the banks of the Grand Union Canal. The deserted village of historic Stantonbury was one of the villages in rural Buckinghamshire included in the area designated in 1967 to become Milton Keynes. Today it is an uninhabited agricultural area near the river.

Little if anything remains of the deserted village other than the ruins of the parish church of Saint Peter. The ruins of a Roman villa were discovered there in the late 1950s but were completely destroyed by gravel extraction.

The west end of the former parish church of Saint Peter in Stanton Low (Photograph: Patrick Comerford, 2025)

The former parish church of Saint Peter in Stanton Low is Norman, with a mid-12th century nave and an earlier chancel. There was a squint in the south wall of the chancel, but this was later blocked up. Saint Peter’s was extensively rebuilt in the 13th century. The Decorated Gothic east window and piscina were added in the 14th century.

There had been a manor house in Stantonbury since the mediaeval period. Sir John Wittewrong (1618-1693), a Parliamentarian colonel, bought the decaying manor from Sir John Temple (1632-1705) in 1658. Wittewrong was High Sheriff of Hertfordshire that year, and after the Caroline restoration he was made a baronet in 1662. He began to remodel the manor house in 1664, and the house was completed in 1668.

The mansion was 28 metres long, 15 metres long, and portioned into three large rooms, including a great hall and two parlours. In addition, there were landscaped gardens, a large pond, footpaths and viewing terraces, a plantation of native and exotic trees, and a prospect mound with views across the Ouse Valley.

In the former chancel in the ruins of Saint Peter’s Church, facing west (Photograph: Patrick Comerford, 2025)

By the latter part of the 17th century, Stantonbury was almost deserted, but the church was still in use. The Puritan poet and hymnwriter John Mason (1645-1694) was the Vicar of Stantonbury in 1668-1674. But by then the village was virtually deserted and had no vicarage, Mason may, in reality, have been chaplain to Sir John Wittewrong. He left to became the rector of Water Stratford, Buckinghamshire, in 1674, when he was presented by Anne Roper, wife of Thomas Roper, 2nd Viscount Baltinglass, and a daughter of Sir Peter Temple.

In Water Stratford, Mason ceased to administer the sacrament in the church, and preached on no other subject than that of the personal reign of Christ on earth, which he announced as about to begin in Water Stratford, and he predicted that the prophet Elijah and that he would be raised from the dead three days after his death.

On the other hand, Mason is also remembered as a hymnwriter. He wrote more than 30 hymns, including ‘How shall I sing that majesty’, which remains a popular hymn.

A geophysical survey has pinpointed the location of the 17th century manor house (Photograph: Patrick Comerford, 2025)

Meanwhile, Stanton Manor passed through a succession of Wittewrong baronets, each named Sir John Wittewrong, until the fourth baronet, Sir John Wittewrong (1695-1743) ran into financial difficulties. He never had a chance to live in the house and fled abroad after murdering a local con man. The house was sold to the Duchess of Marlborough in 1727, and Wittewrong later died fighting a fellow inmate in the Fleet debtors’ prison.

Only four houses remained in the village by 1736 – three farmhouses and the manor house. The manor house was badly damaged in a fire in 1743, and was eventually demolished in 1791.

The arrival of the railways brought some new life to the church. But by the late 19th century, Saint James’s Church in New Bradwell was more convenient for local people, and Saint Peter’s fell into further decline.

Over 1,000 marriages had taken place in Saint James’s by 1909, when the vicar discovered that the church had never been licensed to weddings. Two planned weddings were quickly moved to a crumbling Saint Peter’s. The unusual spectacle encouraged hundreds of parishioners and railway workers to fill the churchyard for what became a real community event. Soon after, hurried legislation was rushed through Parliament to legitimise the older weddings.

John Mason, was the Vicar of Stantonbury in 1668-1674, wrote the hymn ‘How shall I sing that majesty’ (Photograph: Patrick Comerford, 2025)

Saint Peter’s was still in use in 1927. John Piper (1903-1992), best-known for his Baptistry window in Coventry Cathedral, and who also designed the east window in the chapel of Saint John's Hospital in Lichfield, painted a watercolour of Saint Peter’s ca 1940. The church was in very poor condition by 1948, the windows were removed, and many of the fixtures and fittings were removed, stolen or vandalised.

By 1955, the church had been disused for a number of years, and when the roof collapsed in 1956, it was not repaired. Quarrying destroyed what was left of the village in the 1960s, and the east window and ornamented Norman chancel arch were removed in 1963 and placed in to Saint James’ Church, New Bradwell.

Saint Peter’s was a ruin by 1973, but the building is now a Grade II listed building. Because the civil parish boundary runs along the canal, Saint Peter’s is actually in Haversham-cum-Little Linford civil parish.

A geophysical survey in 2015 pinpointed the location of the long-lost manor house and excavations have continued since then. The ruins of Saint Peter’s Church and the archaeological dig at the site of the manor house are all that remain of the abandoned village of Stantonbury, although Saint Peter’s is also remembered in street names in New Bradwell.

The east end of Saint Peter’s Church, Stantonbury (Photograph: Patrick Comerford, 2025)

01 January 2025

Daily prayer in Christmas 2024-2025:
8, Wednesday 1 January 2025,
New Year’s Day

‘On the Eighth Day of Christmas … eight maids a milking’ … traditionally they represent the eight Beatitudes

Patrick Comerford

On the eighth day of Christmas my true love sent to me … ‘eight maids a-milking, seven swans a-swimming, six geese a-laying, five golden rings, four colly birds, three French hens, two turtle doves, and a partridge in a pear tree’.

We have come to the beginning of January, the beginning of a New Year, the beginning of 2025. This is New Year’s Day, the eighth day of Christmas and the Hanukkah holiday continues today.

Today, the Calendar of the Church of England in Common Worship remembers the Naming and Circumcision of Jesus. In many parts of the Roman Catholic tradition, 1 January is marked as the Feast of the Holy Family. In the Orthodox tradition, 1 January is the Feast of the Circumcision of the Lord. But this day is also the feast day of Saint Basil the Great, and so the Divine Liturgy of Saint Basil is served on this day, and in Greece it is customary to bake a bread or cake called Vassilopita (βασιλόπιτα).

I was looking forward to the Vintage Stony Car and Motorcycle Festival on the streets of Stony Stratford today, including High Street, Market Square and Cofferidge Close. The festival was planning to celebrate its 50th anniversary this yearstormy, wet weather that the New Year has brought in with it has cancelled all those plans.

Meanwhile, before today begins, before I even begin to look forward to this New Year or to start thinking of those New Year’s resolutions I have yet to make, before I even put my head out the door and face into this stormy weather, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:

1, today’s Gospel reading;

2, a short reflection;

3, a prayer from the USPG prayer diary;

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

Elijah’s Chair, used at the circumcision of a Jewish boy when he is eight days old (Photograph: Patrick Comerford)

Luke 2: 15-21 (NRSVA):

15 When the angels had left them and gone into heaven, the shepherds said to one another, ‘Let us go now to Bethlehem and see this thing that has taken place, which the Lord has made known to us.’ 16 So they went with haste and found Mary and Joseph, and the child lying in the manger. 17 When they saw this, they made known what had been told them about this child; 18 and all who heard it were amazed at what the shepherds told them. 19 But Mary treasured all these words and pondered them in her heart. 20 The shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.

21 After eight days had passed, it was time to circumcise the child; and he was called Jesus, the name given by the angel before he was conceived in the womb.

The instruments used by a mohel at circumcision … an exhibit in the Jewish Museum in Bratislava (Photograph: Patrick Comerford)

Today’s Reflection:

The Christian interpretation of the song ‘The 12 Days of Christmas’ often sees the eight maids a-milking as figurative representations of the eight Beatitudes:

Blessed are the poor in spirit, for theirs is the kingdom of heaven.
Blessed are those who mourn, for they will be comforted.
Blessed are the meek, for they will inherit the earth.
Blessed are those who hunger and thirst for righteousness, for they will be filled.
Blessed are the merciful, for they will receive mercy.
Blessed are the pure in heart, for they will see God.
Blessed are the peacemakers, for they will be called children of God.
Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven (see Matthew 5: 2-10).

The eighth day of Christmas is also the day we remember the Naming and Circumcision of Jesus.

This feast has been observed in the Church since at least the sixth century, and the circumcision of Christ has been a common subject in Christian art since the tenth century. A popular 14th century work, the Golden Legend, explains the Circumcision as the first time the Blood of Christ is shed, and thus the beginning of the process of the redemption, and a demonstration too that Christ is fully human.

This feast day is also a reminder that the Christ Child is born into a family of faith. He is truly God and truly human, and in his humanity he is also born a Jew, into a faithful and observant Jewish family.

Saint Luke does not say where the Christ Child was circumcised, although great artists – Rembrandt in particular – often place the ritual in the Temple, linking the Circumcision and the Presentation, so that Christ’s suffering begins and ends in Jerusalem.

A display in the Jewish Museum in Bratislava includes a typical example of Elijah’s Chair, used during the Circumcision of a new-born Jewish boy. The godfather (sandek) sits on the chair and holds the child on his knees.

Typically, the Hebrew text on the right-hand upper backrest reads: ‘This is the chair of Elijah, angel of the Covenant.’

The Hebrew text on the left-hand upper backrest reads: ‘Remembering the good (that he did), let him bring salvation quickly in our time.’

In a prayer that has been used at circumcisions since the 14th century but that may be much earlier, God is asked to ‘sustain this child, and let him be known in the house of Israel as … As he has entered into the Covenant of Abraham, so may he enter into the study of Torah, the blessing of marriage, and the practice of goodness.’

The prayer continues: ‘May he who blessed our fathers, Abraham, Isaac and Jacob, bless this child who has been circumcised, and grant him a perfect healing. May his parents rear him to have a heart receptive to Torah, to learn and to teach, to keep and to observe your laws.’

The service concludes with the priestly blessing (see Numbers 6: 23-26):

The Lord bless you and keep you;
the Lord make his face to shine upon you, and be gracious to you;
the Lord lift up his countenance upon you, and give you peace.

The festival of the Naming and Circumcision of Jesus provides a much-needed opportunity to challenge antisemitism in the world today, remembering that Christ was born into a practicing, pious Jewish family, and that January 2025 also marks the 80th anniversary of the liberation of the concentration camps, including Auschwitz and Birkenau.

The railway tracks at Auschwitz-Birkenau … January 2025 marks the 80th anniversary of the liberation of the concentration camps, and the Circumcision and Naming of Christ is a challenge antisemitism (Photograph: Patrick Comerford)

Today’s Prayers (Wednesday 1 January 2025, New Year’s Day, the Naming and Circumcision of Jesus):

The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘We Believe, We Belong: Nicene Creed’. This theme was introduced on Sunday by Dr Paulo Ueti, Theological Advisor and Regional Manager for Latin America and the Caribbean, USPG.

The USPG Prayer Diary today (Wednesday 1 January 2025) invites us to pray:

Father, this new year we declare together that: ‘We Believe’ in one God, one Lord and Holy Spirit. May we also remember that ‘We Belong’ –to you, to one another, and to a global Church.

The Collect:

Almighty God,
whose blessed Son was circumcised
in obedience to the law for our sake
and given the Name that is above every name:
give us grace faithfully to bear his Name,
to worship him in the freedom of the Spirit,
and to proclaim him as the Saviour of the world;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post-Communion Prayer:

Eternal God,
whose incarnate Son was given the Name of Saviour:
grant that we who have shared
in this sacrament of our salvation
may live out our years in the power
of the Name above all other names,
Jesus Christ our Lord.

Yesterday’s Reflection

Continued Tomorrow

Happy New Year

‘Circoncision’ (1740) … a painting by Marco Marcuola depicting Jewish life in Venice now in the Jewish Museum of Art and History (mahJ) in Paris (Photograph: Patrick Comerford, 2024)

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



14 December 2024

Daily prayer in Advent 2024:
14, Saturday 14 December 2024

‘And the disciples asked him, ‘Why, then, do the scribes say that Elijah must come first?’ (Matthew 17: 10) … the Prophet Elijah by Phyllis Burke in the Carmelite Church in Clarendon Street, Dublin (Photograph: Patrick Comerford)

Patrick Comerford

We have passed the half-way into the Season of Advent, and the countdown to Christmas has truly gathered pace. Tomorrow the Third Sunday of Advent or Gaudete Sunday (Advent III, 15 December 2024), and the Calendar of the Church of England in Common Worship today remembers Saint John of the Cross (1591), Poet, Teacher of the Faith.

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, today’s Gospel reading;

2, a short reflection;

3, a prayer from the USPG prayer diary;

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

A hilltop chapel dedicated to the Prophet Elijah in a small graveyard east of Georgioupoli (Photograph: Patrick Comerford)

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.’

Elijah in the Chariot of Fire, depicted in a window in the Church of Saint Mary the Virgin, Newport, Essex (Photograph: Patrick Comerford)

Today’s reflection:

The theme in the lectionary readings last Sunday for Advent II (8 December) was the Prophets, while tomorrow the theme is Saint John the Baptist (Advent III or Gaudete Sunday, 15 December). Those two themes continue to be linked in this morning’s Gospel reading at the Eucharist (Matthew 17: 10-13), when Christ once again compares the Prophet Elijah and Saint John the Baptist.

The Prophet Elias (Hλίας) or Elijah is a popular dedication for mountain-top and hill-top churches and chapels throughout Greece, because of his association with hilltops and mountains, including, in the New Testament, the mountain of the Transfiguration.

Elijah is one of the most studied prophets in the Old Testament, and perhaps too the loftiest and the most worthy of all the prophets.

Of all the Biblical prophets, the New Testament mentions Elijah more than any other: he is mentioned by name 29 times in New Testament and he is alluded to a few other times.

Some English translations of the New Testament use Elias, a Latin form of the name, and in the King James Version the name Elias appears in texts translated from the Greek. For example, the name Elias is used by Orlando Gibbons (1583-1625) in ‘This Is the Record of John’, a verse anthem that is sung in many cathedrals and churches tomorrow on Advent III or Gaudete Sunday.

In the New Testament, both Christ and Saint John the Baptist are compared with Elijah and on some occasions they are thought by some to be manifestations of Elijah.

In the Annunciation narrative in Saint Luke’s Gospel, an angel appears to Zechariah, the father of Saint John the Baptist, and tells him that John ‘will turn many of the people of Israel to the Lord their God,’ and that ‘the spirit and power of Elijah will go before him’ (Luke 1: 16-17).

In Saint John’s Gospel, Saint John the Baptist is asked by a delegation of priests and Levities from Jerusalem if he is the Messiah or Elijah. He replies: ‘No’ (John 1: 19-21).

Saint John the Baptist preaches a message of repentance and baptism. He predicts the day of judgment, using imagery similar to that of Malachi, and he preaches that the Messiah is coming. For those who hear him, he does all this in a style that immediately recalls the image of Elijah. He wears a coat of animal hair secured with a leather belt (see Matthew 3: 1-4; Mark 1: 6), and he preaches frequently in wilderness areas near the River Jordan (see Luke 3: 4).

Christ says that for those who believe Saint John the Baptist is like Elijah, who would come before the ‘great and terrible day’ as predicted by the Prophet Malachi (see Malachi 3: 1; Malachi 4: 5-6). In Saint Matthew’s Gospel, Christ compares Saint John the Baptist with Elijah, fulfilling his office but not being recognised for this, yet greater than Elijah (see Matthew 11: 7-14, 17: 10-13).

In Saint Luke’s Gospel, Herod Antipas is perplexed when he hears some of the stories about Christ. Some people tell Herod that Saint John the Baptist, whom he had executed, has come back to life, others tell him that Christ is Elijah, and still others think that one of the ancient prophets has risen from the dead (see Luke 9: 7-9).

Later, Christ asks his disciples who do people say he is, and their answers include Elijah, other prophets and Saint John the Baptist (see Matthew 16: 13-14; Mark 8: 27-30; Luke 9: 18-20).

Christ is associated with miracle stories similar to those of Elijah, such as the raising of the dead (Mark 5: 21-23; Luke 7: 11-15, 8: 49-56; John 11) and miraculous feeding (Matthew 14: 13-21, Mark 6: 34-45; Luke 9: 10-17; John 6: 5-16; see II Kings 4: 42 ff). Yet Christ implicitly separates himself from Elijah when he rebukes James and John for desiring to call down fire on an unwelcoming Samaritan village in a similar manner to Elijah calling down fire on the Samaritan troops (Luke 9: 51-56; cf II Kings 1: 10).

Similarly, Christ rebukes a potential follower who wants first to return home to say farewell to his family, whereas Elijah permitted his successor Elisha to do this (Luke 9: 61-62; cf I Kings 19: 16-21).

We might also ask whether the cup Christ blesses at the Last Supper is the Cup of Elijah.

During the Crucifixion, some of the onlookers mistakenly think Christ is calling out to Elijah and wonder whether Elijah will come to rescue him, for in the folklore of the time Elijah was seen as a rescuer of Jews in distress (Matthew 27: 46-49; Mark 15: 34-36).

In all three Gospel accounts of the Transfiguration, the Prophet Elijah appears with Moses (see Matthew 17: 1-9; Mark 9: 2-8; Luke 9: 28-36). Elijah’s appearance in glory at the Transfiguration does not seem to startle the disciples, and it appears they are overcome by fear only when they hear the voice from the cloud.

At the summit of the Mount of the Transfiguration, Christ’s face begins to shine. The disciples who are with him hear the voice of God announce that Christ is ‘My beloved Son.’ The disciples also see Moses and Elijah appear and talking with Christ.

Saint Peter is so struck by the experience that he asks Christ if they should build three booths or tabernacles – one for Elijah, one for Christ and one for Moses.

Saint John Chrysostom explains the presence of Elijah and Moses at the Transfiguration in three ways:

• They represent the Law and the Prophets – Moses receives the Law from God, and Elijah is a great prophet.
• They both experience visions of God – Moses on Mount Sinai and Elijah on Mount Carmel.
• They represent the living and the dead – Elijah, the living, because he is taken up into heaven in a chariot of fire, and Moses, the dead, because he does experience death.

Moses and Elijah show that the Law and the Prophets point to the coming of Christ, and their recognition of and conversation with Christ symbolise how he fulfils ‘the law and the prophets’ (Matthew 5: 17-19). Moses and Elijah also stand for the living and dead, for Moses dies and his burial place is known, while Elijah is taken alive into heaven in order to appear again to announce the time of God’s salvation.

It was commonly believed that Elijah would reappear before the coming of the Messiah (see Malachi 4), and the three interpret Christ’s response as a reference to John the Baptist (Matthew 17: 13).

Elijah is mentioned on three other occasions in the New Testament: in Saint Luke’s Gospel, in Saint Paul’s Letter to the Romans, and in the Epistle of James:

1, After he reads from the scroll in the synagogue in Nazareth and is criticised for his teaching, Christ cites Elijah as an example of the rejected prophets when he says: ‘No prophet is accepted in the prophet’s home town’:

24 And he said, ‘Truly I tell you, no prophet is accepted in the prophet’s home town. 25 But the truth is, there were many widows in Israel in the time of Elijah, when the heaven was shut up for three years and six months, and there was a severe famine over all the land; 26 yet Elijah was sent to none of them except to a widow at Zarephath in Sidon. 27 There were also many lepers in Israel in the time of the prophet Elisha, and none of them was cleansed except Naaman the Syrian’ (Luke 4: 24–27).

2, Saint Paul cites Elijah as an example that God never forsakes his people:

1 I ask, then, has God rejected his people? By no means! I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. 2 God has not rejected his people whom he foreknew. Do you not know what the scripture says of Elijah, how he pleads with God against Israel? 3 ‘Lord, they have killed your prophets, they have demolished your altars; I alone am left, and they are seeking my life.’4 But what is the divine reply to him? ‘I have kept for myself seven thousand who have not bowed the knee to Baal.’ 5 So too at the present time there is a remnant, chosen by grace. 6 But if it is by grace, it is no longer on the basis of works, otherwise grace would no longer be grace. (Romans 11: 1-6)

3, Saint James says: ‘The prayer of the righteous is powerful and effective.’ He then cites as examples Elijah’s prayers which start and end the famine in Israel (see James 5: 16-18).

Inside a hilltop chapel dedicated the Prophet Elias in Crete (Photograph: Patrick Comerford)

Elijah is honoured as a saint in the calendars of both the Orthodox and Roman Catholic Church on 20 July. In Greece, chapels and monasteries dedicated to the Prophet Elias (Προφήτης Ηλίας) are often found on mountaintops, which themselves are often named after him.

Elijah is revered as the spiritual Father and traditional founder of the Order of Carmelites, to which Saint John of the Cross belonged. In addition to taking their name from Mount Carmel where the first hermits of the order established themselves, the Carmelite traditions about Elijah focus on his withdrawal from public life.

It could be said that to read Saint Luke’s Gospel with insight we also need to read the story of Elijah and Elisha. To read their story, keeping in mind the miracles, the actions, and the teachings of these two prophets, is to add a richness to our reading of the Gospels, but also brings with it a vital understanding of the continuity between Elijah and Saint John the Baptist, of God’s ways in the Old Testament and New Testament.

An icon of the Prophet Elijah in a hilltop chapel near Georgioupoli in Crete (Photograph: Patrick Comerford)

Today’s Prayers (Saturday 14 December 2024):

The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘Peace – Advent’. This theme was introduced last Sunday with Reflections by the Revd Nitano Muller, Canon for Worship and Welcome, Coventry Cathedral.

The USPG Prayer Diary today (Saturday 14 December 2024) invites us to pray reflecting on these words:

As it is written in the book of the words of the prophet Isaiah, ‘The voice of one crying out in the wilderness: “Prepare the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough ways made smooth; and all flesh shall see the salvation of God”.’ (Luke 3: 1-6).

The Collect:

O God, the judge of all,
who gave your servant John of the Cross
a warmth of nature, a strength of purpose
and a mystical faith
that sustained him even in the darkness:
shed your light on all who love you
and grant them union of body and soul
in your Son Jesus Christ our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

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 John of the Cross to the eternal feast of heaven;
through Jesus Christ our Lord.

Collect on the Eve of Advent III:

O Lord Jesus Christ,
who at your first coming sent your messenger
to prepare your way before you:
grant that the ministers and stewards of your mysteries
may likewise so prepare and make ready your way
by turning the hearts of the disobedient to the wisdom of the just,
that at your second coming to judge the world
we may be found an acceptable people in your sight;
for you are alive and reign with the Father
in the unity of the Holy Spirit,
one God, now and for ever.

Yesterday’s Reflection

Continued Tomorrow

Saint John of the Cross (top) and the Prophet Elijah (below), two windows by Frances Biggs in the Chapel of Terenure College (Photographs: 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

03 December 2024

A day to learn about the story
of Westminster College,
the college chapel, and
the work of the Woolf Institute

Celebrations and pre-Christmas drinks with the IOCS at Westminster College, Cambridge, last weekend (Photograph: Patrick Comerford, 2024)

Patrick Comerford

It was a true joy and pleasure to be back in Cambridge last weekend and to take part in the celebrations of the 25th anniversary of the Institute for Orthodox Christian Studies. The celebrations provided a delightful opportunity for about 70 people to celebrate and reflect on the work of IOCS over the past quarter of a century in promoting a ‘Generous Orthodoxy’.

I had been a student on the summer courses IOCS offered at Sidney Sussex College over many years (2008-2026), and this was an opportunity to renew old friendships and to make new friends.

I was my third time back in Cambridge this year. But Saturday – as well as being a day of celebrations and reflections – was also a day for prayer and worship, and it was my first time to visit Westminster College and its chapel, to visit the Woolf Institute and to learn about its work.

Westminster College on Madingley Road, Cambridge, is the theological college of the United Reformed Church (Photograph: Patrick Comerford, 2024)

Westminster College on Madingley Road, Cambridge, is the theological college of the United Reformed Church, training people for ordained ministry and also providing wider theological training in the URC.

The college was founded in London in 1844, after the synod of the newly-formed Presbyterian Church in England in 1842 decided to set up ‘as speedily as possible’ a college that would provide men with ‘a literary, philosophical and theological education, to qualify them for the office of Holy Ministry in the Presbyterian Church.’

The new English Presbyterian College was formed at Exeter Hall on the Strand in 1844. The Revd Dr Peter Lorimer (1812-1879) was appointed the first principal in 1845 and was also Professor of Hebrew and Biblical Criticism, teaching Greek, Latin, Hebrew, Syriac and Chaldee, as well as exegetical theology.

The college then had three successive homes in Bloomsbury: 51 Great Ormond Street, (1852-1858), 29 Queen Square (1858-1864) and Queen Square House, Queen Square (1864-1899). It was involved in the proposals in 1890 for a new federal University of Westminster, involving most of London’s higher-education institutions. When these proposals failed, the college moved to Cambridge in 1899 as Westminster College.

The portraits of Agnes Smith Lewis (left) and Margaret Dunlop Gibson in the Dining Hall in Westminster College (Photographs: Patrick Comerford, 2024)

The site near the centre of Cambridge was bought from Saint John’s College, and was the gift of Scottish twin sisters Agnes Smith Lewis (1843-1920) and Margaret Dunlop Gibson (1843-1926), both noted biblical scholars, linguists and orientalists. They are known for their study of one of the earliest versions of the earliest Gospel manuscripts, the Syriac Sinaiticus or Codex Sinaiticus Syriacus, discovered in Saint Catherine’s Monastery on Mount Sinai.

The contributions of these sisters to Biblical studies also include the publication of the Codex Climaci Rescriptus, a sixth-century palimpsest that contains portions of the Old Testament and New Testament, and palimpsest manuscripts in Aramaic of the Forty Martyrs of the Sinai Desert and the Story of Eulogios, the Stone Cutter. They edited many other key manuscripts in Syriac and Arabic.

They found many of the manuscripts in the antiquities market in Cairo and acquired them for the library in Westminster College. While Lewis and Gibson were travelling in the Middle East in 1897, they also found and bought some fragments of parchment of the Cairo Genizah. With the support of Solomon Schechter, they made several more trips to the Middle East, locating the majority of the Genizah at the Ben Ezra Synagogue in Cairo. Schechter identified the fragments as part of the Hebrew Wisdom of Sirach.

The story of these women is told by Janet Soskice, Professor Emerita of Philosophical Theology at Cambridge, in her book Sisters of Sinai (2009), and their portraits hang above the High Table in the Dining Hall in Westminster College.

Inside the college chapel in Westminster College, facing the liturgical east (Photograph: Patrick Comerford, 2024)

Following an appeal for funds, particularly among Presbyterians in England, Westminster College commissioned a new building designed in the Arts and Crafts style by Henry Thomas Hare (1860-1921), the architect who also designed Oxford Town Hall (1897), and the college was built in 1897-1899.

The college began to amalgamate with Cheshunt College, Cambridge, in 1967, in advance of the union of the Congregational Church in England and the Presbyterian Church of England to form the United Reformed Church in 1972.

Cheshunt College, the former theological college of the Congregationalists, was founded in 1768 by Selina Countess of Huntingdon after six Anglican students were expelled from St Edmund Hall, Oxford because of their alleged Methodist leanings. It moved to Cheshunt, Hertfordshire, in 1792 and to Cambridge in 1906.

Inside the college chapel in Westminster College, facing the liturgical west (Photograph: Patrick Comerford, 2024)

The college chapel was the gift of Sir William Noble (1863-1935), later Lord Kirkley, and his wife Margaret (née Dixon) to commemorate their son William Black Noble, who died in 1915 during World War I, and was dedicated in 1921. Noble was a shipowner and a partner in Cairns, Noble & Co, who ran the Cairn Line.

The chapel looks more like a traditional Cambridge college chapel than a Presbyterian meeting house. It includes an antechapel with a gallery, a screen with gates leading into the choir, and a raised apse. The communion table is designed for standing rather than sitting, although it is set forward from the wall.

Three of the 11 stained-glass windows in the college chapel by the Scottish artist Douglas Strachan (Photographs: Patrick Comerford, 2024)

The 11 stained-glass windows in the chapel are by the Scottish artist Douglas Strachan (1875-1950). Beginning at the far right as one enters is a series of windows, four from the Old Testament on the right and five from the New Testament on the left. Linking all the windows is the text of the canticle Benedicite opera omnia in the top panels: ‘O all ye works of the Lord, bless ye the Lord.’

The sequence begins with Ezekiel’s vision of God on one side of the organ and then Noah sacrificing at an altar after the Flood on the other. In the antechapel is a scene of the Ark of the Covenant in procession and another of Elijah with the prophets of Baal on Mount Carmel.

The Old and New Testaments are linked by figures over the gallery, Law and Love, before coming to a Nativity scene, the Baptism of Christ, the Temptations, Christ stilling the storm and, finally, Saint John’s vision of the New Jerusalem.

Other symbolism and figures in the chapel includes the signs of the Zodiac, a Bambi-like deer, a robin in the snow and Sir Isaac Newton.

The decoration of the apse was completed in 1929 by W Jowsey, and there is some fine needlework in the hassocks.

An icon of the Samaritan Woman at the Well … a gift from the Fellowship of Saint Alban and Saint Sergius (Photograph: Patrick Comerford, 2024)

There are two small icons on the screen, a reminder of the role of the college in facilitating ecumenical dialogue involving the Orthodox Church.

An icon of the Samaritan Woman at the Well was a gift from the Fellowship of Saint Alban and Saint Sergius. A small version of Andrei Rublev’s ‘Hospitality of Abraham’ was presented by Bishop Konstantin Tikhvinsky (Goryanov) of Tikhvin, Rector of St Petersburg Theological Academy and Seminary, when he visited Westminster College in 1999.

The war memorial plaques include one with the names of both English and German students who died in World War II.

The Dining Hall in Westminster College … the portraits of Lewis and Gibson hang above the high table (Photograph: Patrick Comerford, 2024)

To this day, the portraits of Lewis and Gibson hang above the high table in the Dining Hall in Westminster College. But the college sold many of the manuscripts found by Lewis and Gibson to the Green Collection in 2010 and they have since been put on show in the Museum of the Bible in Washington DC.

Three years later, the Cairo Genizah collection was sold by Westminster College for £1.2 million in 2013. The Bodleian Library of the University of Oxford and Cambridge University Library got together to buy the collection.

Westminster College used the money to help finance a refurbishment of the college in 2013-2014.

Preparing for a celebration of the Holy Communion in the chapel in Westminster College (Photograph: Patrick Comerford, 2024)

Westminster College is not part of the University of Cambridge officially, but with other courses and institutes, including the IOCS and the Woolf Institute, it forms the Cambridge Theological Federation, which is affiliated with the university. Most students at Westminster College work for either a BA or MA degree from Anglia Ruskin University or a BTh or BA degree from Cambridge University.

The 11 member and associate member houses of the Cambridge Theological Federation are: the Cambridge Centre for Christianity Worldwide; the Eastern Region Ministry Course (Anglican); the Faraday Institute for Science and Religion; the Institute for Orthodox Christian Studies (Orthodox); the Margaret Beaufort Institute of Theology (Roman Catholic); Ridley Hall (Anglican); Wesley House (Methodist); Westcott House (Anglican); Westfield House (Lutheran); Westminster College (Reformed); and the Woolf Institute of Abrahamic Faiths.

Westminster College has been home to both the Woolf Institute and the Faraday Institute since 2017. The Margaret Beaufort Institute has a home at the Woolf Institute since moving in October from Lady Margaret House in Grange Road, the convent of the Canonesses of Saint Augustine.

The Woolf Institute in the grounds of Westminster College is also part of the Cambridge Theological Federation (Photograph: Patrick Comerford, 2024)

The Woolf Institute, where most of our discussions took place on Saturday afternoon, was founded in 1998 by Edward Kessler and Martin Forward to ‘provide an academic framework and space in which people could tackle issues of religious difference constructively.’ It is dedicated to the study of interfaith relations between Jews, Christians and Muslims and aims to foster greater understanding and tolerance.

The institute began as the Centre for Jewish-Christian Relations, and expanded over time to include the Centre for the Study of Muslim-Jewish Relations and the Centre for Policy and Public Education. The three centres were combined in 2010 and renamed as the Woolf Institute in honour of Lord (Harry) Woolf, a patron of the institute and former Lord Chief Justice.

The Woolf Institute also contributes to the MPhil in Middle East Studies at the University of Cambridge, and offers a doctorate in collaboration with the Cambridge Theological Federation and Anglia Ruskin University.

Edward Kessler, the founder president of the Woolf Institute, is a leading thinker in interfaith relations, primarily Jewish-Christian-Muslim relations, and chairs the Commission on the Integration of Refugees. He is a Fellow of Saint Edmund’s College, Cambridge, and is also a Principal of the Cambridge Theological Federation.

The Woolf Institute, the venue the IOCS seminars on Saturday, was founded in 1998 by Edward Kessler and Martin Forward (Photograph: Patrick Comerford, 2024)

26 September 2024

Daily prayer in Ordinary Time 2024:
139, Thursday 26 September 2024

‘It was said by some that John had been raised from the dead, by some that Elijah had appeared’ (Luke 9: 7-8) … the Prophet Elijah by Phyllis Burke in the Carmelite Church in Clarendon Street, Dublin (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar and this week began with the Seventeenth Sunday after Trinity (Trinity XVII). The calendar of the Church of England in Common Worship today (26 September) remembers Wilson Carlile (1942), founder of the Church Army.

Before today begins, I am taking some quiet time this morning to give thanks, and 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.

A hilltop chapel dedicated to the Prophet Elijah in a small graveyard east of Georgioupoli (Photograph: Patrick Comerford)

Luke 9: 7-9 (NRSVA):

7 Now Herod the ruler heard about all that had taken place, and he was perplexed, because it was said by some that John had been raised from the dead, 8 by some that Elijah had appeared, and by others that one of the ancient prophets had arisen. 9 Herod said, ‘John I beheaded; but who is this about whom I hear such things?’ And he tried to see him.

‘It was said by some that John had been raised from the dead, by some that Elijah had appeared’ (Luke 9: 7-8) … Elijah in the Chariot of Fire, depicted in a window in the Church of Saint Mary the Virgin, Newport, Essex (Photograph: Patrick Comerford)

Today’s Reflection:

The Prophet Elias (Hλίας) or Elijah is a popular dedication for mountain-top and hill-top churches and chapels throughout Greece, because of his association with hilltops and mountains, including, in the New Testament, the mountain of the Transfiguration.

Elijah, one of the most studied prophets in the Old Testament, is perhaps too the loftiest and the most worthy of all the prophets.

Of all the Biblical prophets, the New Testament mentions Elijah more than any other: he is mentioned by name 29 times in New Testament and he is alluded to a few other times.

Some English translations of the New Testament use Elias, a Latin form of the name, and in the King James Version the name Elias appears in texts translated from the Greek.

In the New Testament, both Christ and Saint John the Baptist are compared with Elijah and on some occasions they are thought by some to be manifestations of Elijah.

In the Annunciation narrative in Saint Luke’s Gospel, an angel appears to Zechariah, the father of Saint John the Baptist, and tells him that John ‘will turn many of the people of Israel to the Lord their God,’ and that ‘the spirit and power of Elijah will go before him’ (Luke 1: 16-17).

In Saint John’s Gospel, Saint John the Baptist is asked by a delegation of priests and Levities from Jerusalem if he is the Messiah or Elijah. He replies: ‘No’ (John 1: 19-21).

Saint John the Baptist preaches a message of repentance and baptism. He predicts the day of judgment, using imagery similar to that of Malachi, and he preaches that the Messiah is coming. For those who hear him, he does all this in a style that immediately recalls the image of Elijah. He wears a coat of animal hair secured with a leather belt (see Matthew 3: 1-4; Mark 1: 6), and he preaches frequently in wilderness areas near the River Jordan (see Luke 3: 4).

Christ says that for those who believe Saint John the Baptist is like Elijah, who would come before the ‘great and terrible day’ as predicted by the Prophet Malachi (see Malachi 3: 1; Malachi 4: 5-6). In Saint Matthew’s Gospel, Christ compares Saint John the Baptist with Elijah, fulfilling his office but not being recognised for this, yet greater than Elijah (see Matthew 11: 7-14, 17: 10-13).

In Saint Luke’s Gospel, Herod Antipas is perplexed when he hears some of the stories about Christ. Some people tell Herod that Saint John the Baptist, whom he had executed, has come back to life, others tell him that Christ is Elijah, and still others think that one of the ancient prophets has risen from the dead (see Luke 9: 7-9).

Later, Christ asks his disciples who do people say he is, and their answers include Elijah, other prophets and Saint John the Baptist (see Matthew 16: 13-14; Mark 8: 27-30; Luke 9: 18-20).

Christ is associated with miracle stories similar to those of Elijah, such as the raising of the dead (Mark 5: 21-23; Luke 7: 11-15, 8: 49-56; John 11) and miraculous feeding (Matthew 14: 13-21, Mark 6: 34-45; Luke 9: 10-17; John 6: 5-16; see II Kings 4: 42 ff). Yet Christ implicitly separates himself from Elijah when he rebukes James and John for desiring to call down fire on an unwelcoming Samaritan village in a similar manner to Elijah calling down fire on the Samaritan troops (Luke 9: 51-56; cf II Kings 1: 10).

Similarly, Christ rebukes a potential follower who wants first to return home to say farewell to his family, whereas Elijah permitted his successor Elisha to do this (Luke 9: 61-62; cf I Kings 19: 16-21).

We might also ask whether the cup Christ blesses at the Last Supper is the Cup of Elijah.

During the Crucifixion, some of the onlookers mistakenly think Christ is calling out to Elijah and wonder whether Elijah will come to rescue him, for in the folklore of the time Elijah was seen as a rescuer of Jews in distress (Matthew 27: 46-49; Mark 15: 34-36).

In all three Gospel accounts of the Transfiguration, the Prophet Elijah appears with Moses at the Transfiguration (see Matthew 17: 1-9; Mark 9: 2-8; Luke 9: 28-36).

Elijah’s appearance in glory at the Transfiguration does not seem to startle the disciples, and it appears they are overcome by fear only when they hear the voice from the cloud.

At the summit of the Mount of the Transfiguration, Christ’s face begins to shine. The disciples who are with him hear the voice of God announce that Christ is ‘My beloved Son.’ The disciples also see Moses and Elijah appear and talking with Christ.

Saint Peter is so struck by the experience that he asks Christ if they should build three booths or tabernacles – one for Elijah, one for Christ and one for Moses.

Saint John Chrysostom explains the presence of Elijah and Moses at the Transfiguration in three ways:

• They represent the Law and the Prophets – Moses receives the Law from God, and Elijah is a great prophet.
• They both experience visions of God – Moses on Mount Sinai and Elijah on Mount Carmel.
• They represent the living and the dead – Elijah, the living, because he is taken up into heaven in a chariot of fire, and Moses, the dead, because he does experience death.

Moses and Elijah show that the Law and the Prophets point to the coming of Christ, and their recognition of and conversation with Christ symbolise how he fulfils ‘the law and the prophets’ (Matthew 5: 17-19). Moses and Elijah also stand for the living and dead, for Moses dies and his burial place is known, while Elijah is taken alive into heaven in order to appear again to announce the time of God’s salvation.

It was commonly believed that Elijah would reappear before the coming of the Messiah (see Malachi 4), and the three interpret Christ’s response as a reference to John the Baptist (Matthew 17: 13).

Elijah is mentioned on three other occasions in the New Testament: in Saint Luke’s Gospel, in Saint Paul’s Letter to the Romans, and in the Epistle of James:

1, After he reads from the scroll in the synagogue in Nazareth and is criticised for his teaching, Christ cites Elijah as an example of the rejected prophets when he says: ‘No prophet is accepted in the prophet’s home town’:

24 And he said, ‘Truly I tell you, no prophet is accepted in the prophet’s home town. 25 But the truth is, there were many widows in Israel in the time of Elijah, when the heaven was shut up for three years and six months, and there was a severe famine over all the land; 26 yet Elijah was sent to none of them except to a widow at Zarephath in Sidon. 27 There were also many lepers in Israel in the time of the prophet Elisha, and none of them was cleansed except Naaman the Syrian.’ (Luke 4: 24–27).

2, Saint Paul cites Elijah as an example that God never forsakes his people:

1 I ask, then, has God rejected his people? By no means! I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. 2 God has not rejected his people whom he foreknew. Do you not know what the scripture says of Elijah, how he pleads with God against Israel? 3 ‘Lord, they have killed your prophets, they have demolished your altars; I alone am left, and they are seeking my life.’4 But what is the divine reply to him? ‘I have kept for myself seven thousand who have not bowed the knee to Baal.’ 5 So too at the present time there is a remnant, chosen by grace. 6 But if it is by grace, it is no longer on the basis of works, otherwise grace would no longer be grace. (Romans 11: 1-6)

3, Saint James says: ‘The prayer of the righteous is powerful and effective.’ He then cites as examples Elijah’s prayers which start and end the famine in Israel (see James 5: 16-18).

Inside a hilltop chapel dedicated the Prophet Elias in Crete (Photograph: Patrick Comerford)

Elijah is honoured as a saint in the calendars of both the Orthodox and Roman Catholic Church on 20 July. In Greece, chapels and monasteries dedicated to the Prophet Elias (Προφήτης Ηλίας) are often found on mountaintops, which themselves are often named after him.

Elijah is revered as the spiritual Father and traditional founder of the Order of Carmelites. In addition to taking their name from Mount Carmel where the first hermits of the order established themselves, the Carmelite traditions about Elijah focus on his withdrawal from public life.

It could be said that to read Saint Luke’s Gospel with insight we also need to read the story of Elijah and Elisha. To read their story, keeping in mind the miracles, the actions, and the teachings of these two prophets, is to add a richness to our reading of Saint Luke, but also brings with it a vital understanding of the continuity and discontinuity of God’s ways in the Old Testament and New Testament.

Where do you find Elijah and Elisha in Saint Luke’s Gospel?

What are similarities and contrasts between Jesus and them?

Why is it easier to face a dilemma with the questions ‘What Would Jesus Do?’ rather than the questions ‘What Would Elijah Do?’

What richness does it add to your understanding of the kingdom?

‘It was said by some that John had been raised from the dead, by some that Elijah had appeared’ (Luke 9: 7-8) … an icon of the Prophet Elijah in a hilltop chapel near Georgioupoli in Crete (Photograph: Patrick Comerford)

Today’s Prayers (Thursday 26 September 2024):

The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Our God is Able.’ This theme was introduced on Sunday in reflections by the Revd Thanduxolo Noketshe, priest in charge at Saint Mary and Christ Church, Diocese of North East Caribbean and Aruba, Province of the West Indies.

The USPG Prayer Diary today (Thursday 26 September 2024) invites us to pray:

Bless our journey with you Lord. May we walk the path that you have laid before us, singing your praises.

The Collect:

Almighty God,
you have made us for yourself,
and our hearts are restless till they find their rest in you:
pour your love into our hearts and draw us to yourself,
and so bring us at last to your heavenly city
where we shall see you face to face;
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, we pray that your grace
may always precede and follow us,
and make us continually to be given to all good works;
through Jesus Christ our Lord.

Additional Collect:

Gracious God,
you call us to fullness of life:
deliver us from unbelief
and banish our anxieties
with the liberating love of Jesus Christ our Lord.

Yesterday’s reflection

Continued tomorrow

The Monastery of Profitis Elias near Pyrgos on the Greek island of Santorini

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

The Skete of Prophet Elias near the Monastery of the Pantokrator Monastery on Mount Athos

20 July 2024

Daily prayer in Ordinary Time 2024:
72, Saturday 20 July 2024

The monument to ‘Fray Bartolomé de las Casas’ by Emilio García Ortiz on the banks of the River Guadalquivir in Seville (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church and tomorrow is the Eighth Sunday after Trinity (Trinity VIII). The Calendar of the Church of England in Common Worship today (20 July) recalls Saint Margaret of Antioch, a fourth century martyr, and Bartolomé de las Casas (1566), Apostle to the Indies. In the Orthodox Church, today is the Feast of the Miraculous Prophet Elias (Elijah).

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.

By the banks of the River Guadalquivir in Seville, close to the monument to Bartolomé de las Casas (Photograph: Patrick Comerford)

Matthew 12: 14-21 (NRSVA):

14 But the Pharisees went out and conspired against him, how to destroy him.

15 When Jesus became aware of this, he departed. Many crowds followed him, and he cured all of them, 16 and he ordered them not to make him known. 17 This was to fulfil what had been spoken through the prophet Isaiah:

18 ‘Here is my servant, whom I have chosen,
my beloved, with whom my soul is well pleased.
I will put my Spirit upon him,
and he will proclaim justice to the Gentiles.
19 He will not wrangle or cry aloud,
nor will anyone hear his voice in the streets.
20 He will not break a bruised reed
or quench a smouldering wick
until he brings justice to victory.
21 And in his name the Gentiles will hope.’

The monument by Emilio García Ortiz on the banks of the River Guadalquivir in Seville hails ‘Fray Bartolomé de las Casas’ as a founding figure in the concept of Universal Human Rights (Photograph: Patrick Comerford)

This morning’s reflection:

The conspiracy to destroy Jesus unjustly is contrasted in this morning’s Gospel reading contrasts with his proclamation of justice to the Gentiles and his promise of a victorious justice that brings hope to the nations.

As I walked along the banks of the River Guadalquivir in Seville one afternoon, taking time to watch the rowers on the river between the Torre del Oro at the Puerta de Jerez and the Puente de Isabel II, I took time to admire two sculptures close to the Triana Bridge that are moving reminders of tolerance and intolerance in Seville.

The ‘Monument to Tolerance’ by Eduardo Chillida, accompanied by a poetic text by Elie Wiesel, recalls the mutual tolerance that was often found in Seville until the ‘Catholic Monarchs,’ Ferdinand and Isabel, and the Spanish Inquisition expelled all Jews from Spain in 1492.

On the other side of the pedestrian steps up to the bridge, a sculpture by Emilio García Ortiz in 1984 commemorates Fray Bartolomé de las Casas (1484-1566), a Dominican friar and missionary bishop from Seville who is celebrated in the calendar of Common Worship today. He is revered as a ‘Universal son of Seville’ and a father-figure in the development of international human rights.

The sculpture stands on the bank of the Guadalquivir River, across from Triana, where Fray Bartolomé de las Casas was born, to mark the fifth centenary of his birth, and shows Fray Bartolomé as Bishop of Chiapas with some Indians and some Spanish soldiers.

The sculptor Emilio García Ortiz (1929-2013) was also born in Triana, and for many years he was Professor of Sculpture and Ceramics at the Faculty of Fine Arts in the University of Seville.

Bartolomé de las Casas was an historian and social reformer before becoming a Dominican friar. He was the first resident Bishop of Chiapas and the first official Protector of the Indians.

Bartolomé de las Casas was born in Seville on 11 November 1484. His father, Pedro de las Casas, a merchant, was descended from a family that had migrated from France to Seville. One biographer says, his family were of converso heritage, descended from Jews who had been forced to convert to Christianity to escape the Inquisition.

Las Casas and his father migrated in 1502 with the expedition of Nicolás de Ovando to the island of Hispaniola – divided today between the Dominican Republic and Haiti. There, Las Casas became a hacendado and slave owner, taking part in slave raids and military expeditions against the Taíno people of Hispaniola. When he was ordained a priest 1510, he was first priest ordained in the Americas.

A group of Dominican friars led by Pedro de Córdoba arrived in Santo Domingo in September 1510. Appalled by the injustices they saw, they decided to deny slave owners the right to confession.

Fray Antonio de Montesinos, a Dominican friar, preached a sermon in December 1511, implicating the colonists in the genocide of native people. The colonists, led by Diego Columbus, sent a complaint against the Dominicans to the King of Spain, and the Dominicans were recalled from Hispaniola.

Las Casa was a chaplain during the Spanish conquest of Cuba in 1513, when he took part in the massacre of Hatuey. He witnessed many atrocities and later wrote: ‘I saw here cruelty on a scale no living being has ever seen or expects to see.’

But while Las Casas was studying a passage in Ecclesiasticus (Sirach) 34: 18-22 as he prepared a Pentecost sermon in 1514, he became convinced that Spanish activities in the New World were illegal and a great injustice. He gave up his slaves and began preaching that other colonists should do the same. He soon realised he would have to take his campaign to Spain and arrived back in Seville in November 1515.

While King Ferdinand lay ill in Plasencia, Las Casas was provided with an introduction to the king by Diego de Deza, Archbishop of Seville, and they met on Christmas Eve 1515. However, King Ferdinand died on 25 January 1516.

At first, Las Casas argued that Black slaves should be brought from Africa to relieve the suffering Indians. But he later rejected this idea too, and also became an advocate for Africans in the colonies. He also proposed fortifying the northern coast of Venezuela, establishing ten royal forts to protect the Indians and starting up a system of trade in gold and pearls.

When he arrived in Puerto Rico in January 1521, he heard the Spaniards of the islands had launched a raid into the very heart of the territory that he wanted to colonise peacefully.

He entered the Dominican monastery of Santa Cruz in Santo Domingo as a novice in 1522 and took vows as a Dominican friar in 1523. He worked throughout Hispaniola, Peru, Panama, Nicaragua, Guatemala and Mexico, and came into conflict with the Franciscan orders and their approaches to the mass conversion of the Indians.

As a direct result of the debates between the Dominicans and Franciscans and spurred on by Las Casas’s treatise, Pope Paul III promulgated the Bull Sublimis Deus, which stated the Indians were rational beings who should be brought peacefully to the faith.

Las Casas returned to Guatemala in 1537 with two mission principles: to preach the Gospel to all and treat them as equals, and conversion must be voluntary and based on knowledge and understanding of the Faith.

Las Casas then spent a year in Mexico, before returning to Spain in 1540, where he secured official support for his Guatemalan mission and continued his struggle against the colonists’ mistreatment of the Indians. He presented a narrative of atrocities against the natives of the Indies and argued for new laws and legal protections.

Before Las Casas returned to Spain, he was also appointed as Bishop of Chiapas. He was consecrated in the Dominican Church of San Pablo on 30 March 1544, and took possession of his new diocese when he returned in 1545.

As a bishop, Las Casas was embroiled in frequent conflicts and in a pastoral letter on 20 March 1545, he refused absolution to slave owners, even on their death bed, unless all their slaves had been set free and their property returned to them. He also threatened to excommunicate anyone who mistreated Indians within his diocese.

He became so unpopular among the Spanish colonists that he had to leave his diocese, never to return. He left for Europe in December 1546, arriving in Lisbon in April 1547 and in Spain in November 1547.

In 1548, the Crown decreed that all copies of his Confesionario be burnt. But he publicly defended his views on slavery, mission, war and the rights of Indians in a formal, public debate in Valladolid in 1550-1551. Juan Ginés de Sepúlveda argued that the Indians were less than human and required Spanish masters in order to become civilized. But Las Casas maintained that they were fully human and that forcefully subjugating them was unjustifiable.

Las Casas spent the rest of his life working closely with the imperial court in matters relating to the Indies, working on behalf of the natives of the Indies, with many of them asking him to speak directly to the Emperor on their behalf.

He had to defend himself repeatedly against accusations of treason, and was denounced to the Spanish Inquisition. His extensive writings, including A Short Account of the Destruction of the Indies and Historia de Las Indias, chronicle the first decades of the colonisation of the West Indies and describe the atrocities committed by the colonisers against the indigenous peoples.

He died in Madrid on 18 July 1566.

Although he failed to save the indigenous peoples of the Western Indies, his efforts improved the legal status of the native people, and increased focus on the ethics of colonialism. Las Casas is often considered to be one of the first advocates of the universal human rights.

Sadly, the monument is fenced off to deter repeated graffiti and attacks by vandals who do not value the monumental and cultural legacy of Seville.

The ‘Monument to Tolerance’ by Eduardo Chillida on the banks of the River Guadalquivir in Seville (Photograph: Patrick Comerford)

Today’s Prayers (Saturday 20 July 2024):

The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘Advocacy, human, environmental and territorial rights programme in Brazil.’ This theme was introduced last Sunday by the Revd Dr Rodrigo Espiúca dos Anjos Siqueira, Diocesan Officer for human, environmental and territorial rights in the Anglican Diocese of Brasilia.

The USPG Prayer Diary today (Saturday 20 July 2024) invites us to pray reflecting on words in Saint John’s Gospel:

The thief comes only to steal and kill and destroy. I came that they may have life, and have it abundantly (John 10: 10).

The Collect:

Lord of all power and might,
the author and giver of all good things:
graft in our hearts the love of your name,
increase in us true religion,
nourish us with all goodness,
and of your great mercy keep us in the same;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Post Communion Prayer:

Lord God, whose Son is the true vine and the source of life,
ever giving himself that the world may live:
may we so receive within ourselves
the power of his death and passion
that, in his saving cup,
we may share his glory and be made perfect in his love;
for he is alive and reigns, now and for ever.

Additional Collect:

Generous God,
you give us gifts and make them grow:
though our faith is small as mustard seed,
make it grow to your glory
and the flourishing of your kingdom;
through Jesus Christ our Lord.

Collect on the Eve of Trinity VIII:

Almighty Lord and everlasting God,
we beseech you to direct, sanctify and govern
both our hearts and bodies
in the ways of your laws
and the works of your commandments;
that through your most mighty protection, both here and ever,
we may be preserved in body and soul;
through our Lord and Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Rowing on the River Guadalquivir in Seville (Photograph: Patrick Comerford)

Yesterday’s reflection

Continued tomorrow

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

An icon of the Prophet Elijah in a hilltop chapel near Georgioupoli in Crete … he is commemorated in the calendar of the Orthodox Church today (Photograph: Patrick Comerford)