All of us like to talk over our problems or troubles, our joys and our happiness with other people. When we want to tell our friends something we ride our bike to their house, or we call them on the telephone, or go over to their house. We can also talk to them as we walk home from school. If we want to talk to our mother, we go into the bedroom where she is making
the bed, or into the kitchen where she is making cookies, or some other job and we visit with her. And, should we want to ask for our grandparents advise ,we write a letter or telephone, or go to visit them.
When we want to talk a problem over with our Heavenly Father, we kneel and say our prayers. We talk to him in our individual prayers at night before we get into bed, or we can pray in our hearts wherever we may be. We also pray in our Primary, Sunday School, and Sacrament meetings. We can even pray and tell our needs to our Heavenly Father in His most holy house, the temple.
In the temple there is a very special prayer. It is called a prayer roll. The prayer roll contains the names of people who are “sick or otherwise afflicted.” During the session the faith and prayers of the brothers and sisters in the session are united for those names on the prayer rolls.
What a wonderful blessing to be able to have a prayer said for you in the temple of the Lord. All you have to do to get your name on the prayer rolls, is to call the temple on the telephone and ask them to put a name on the roll. When adults go to the temple, they are also free to write a name on the prayer roll.
I want to share, my testimony with you to the value of prayer in the temple. Glena Ekker, my niece was born into the world very crippled. Her hands were joined backward at the wrist. Instead of her fingers extending straight out from her hand as yours and mine do, they turned back toward her elbows. She could not hold a glass of water or write with a pencil as you and I can.
To make things even worse her legs, her legs were also deformed. The bones of her legs were permanently shaped in a cross like your legs are as you cross your legs and sit Indian-style. Your legs straighten out when you stand up, but her leg bones were deformed and she would never walk the way they were.
So, when Glena was three weeks old she had a heavy cast from the waist down to her toes. Also, both arms were in casts. She went through surgery, after surgery and cast after cast. She spent so many months in the Primary Childrens Hospital that she knew the nurses on her floor by their first name. The little girl suffered great pain and laid in a hospital bed until she wore all the hair off the back of her head.
When she was five years and time to start school, Glena was still in a cast and could not walk, her mother, Cula Ekker, carried Glena to school or her younger brother, Alfred, pushed her to school in a cart. Finally, when Glena was six years old, she walked for the first time. She wore metal braces that came up to the tops of legs. Cula put heavy flower pots filled with dirt and flowers in a doll buggy to weight it down and steady the little a buggy. Holding to the handle of the buggy, Glena was then able to take a few steps. True it was only a few steps, but she walked. Glena was so proud when she demonstrated her new found skill to us, and to be sure we
were all very thrilled. Our beautiful Glena was walking.
When Glena was about sixteen years old, the doctor discovered that Glena’s hip joints were badly damaged and that surgery must be performed on the hip bones. It was to be a very serious operation and if the operation was not successful, Glena would never walk again. This was a very serious time for Glena. With surgery she may be confined to a wheel chair the rest
of her life and yet, without surgery she would not be able to continue walking.
We desperately needed the help of the Lord in a big way. Our family went to the Lord in prayer and it was decided to put Glena’s name on the prayer roll of the temple. We felt we needed extra help.
Glena entered the L. D. S. Hospital in Salt Lake City, Utah, the day preceding the surgery. The condition was so critical Dr. Clegg wanted one last look at the hip problem to make sure his plans were the right thing to do. The x-rays proved there was no problem at all with the hips. The bones that had been so out of place before, were perfectly in line now and no surgery was needed on the hips. Dr. Clegg operated on her hands instead and a few days later, Glena walked out of the hospital.
I believe the faith and prayers of those in the temple and of our families brought about this modern miracle of that day.
As the years went by, Glena went through more than forty-five operations to straighten her twisted arms and legs. She was not ever able to walk up steps, or stand up out of a chair alone, or dress herself alone. However, she could walk by herself on level ground and that is tremendous asset and blessing.


The annual coat drive was supported again by SMC in Bridgeport CT, November 2022. During our Thanksgiving season the team at Safety Marking Inc. donated more than 100 coats to the Thomas Merton Center in Bridgeport, CT. SMC continues their commitment to helping those in need and providing essential provisions like outerwear and food in preparation for the holidays. Thanksgiving can be a difficult time for families lacking the financial stability to support their families. Our team packed staple items to help put healthy meals on their tables this season.
SMC is committed to their longstanding partnership with the Thomas Merton Center whose sole mission is to help the needy and most vulnerable (of all faiths) to permanently improve their lives. Together with Catholic Charities they provide supportive services that enable families to rise out of poverty, overcome barriers, and achieve self-sufficiency and independence. The Thomas Merton Center has provided a loving, safe, and hope-filled community that responds to the needs of its guests and residents and respects the dignity of each person.
Mark Kelly of Safety Marking is the Founder and President of the pavement striping company based in Bridgeport, CT. Mark Kelly recognizes the importance of giving back to the local community and has made a lifelong commitment to providing help to those families in need. Mark Kelly has also been a member of The Thomas Merton Center Advisory Board in Bridgeport, CT for over 20 years. He is committed to the very important work they do of providing safety and hope to those who need it most.


Scripture: But God commended his love toward us, in that, while we were yet sinners, Christ died for us. Romans 5:8 (KJV) I will love to read the same verses in some other versions for better understanding – But God has made clear his love to us, in that, when we were still sinners, Christ … Read more THE LOVE OF GOD
Hi Beloved, Greetings to you in the precious name and through the grace of our Lord and Savior Jesus Christ. It is of a truth that the whole world is in the place of panic and fear because of the health issue at hand. Please be informed and well updated that as the world is … Read more A Message OF Hope to the Believers: Covid-19
Who is a Believer? A believer is a person that have believed in the the Lord Jesus Christ as his or her savior and have received His Lordship with a confession of the same from his or her mouth according to the scripture in Romans ten (10) from verse eight (8) through verse ten (10). … Read more Are Believers Sinless?
IF THIS DOES NOT CHANGE YOU THEN LET HOLY SPIRIT HELP YOU! The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.I am the good shepherd: the good shepherd giveth his life for the sheep. … Read more God Does Not Kill Under The New Covenant?
Apostle Paul said in 2 Peter 3: 18 that “But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever. Amen”. Growth is a must for us to become mature. But for a healthy spiritual growth one must be deep in the word … Read more The Process of Spiritual Growth.
A Must read Epistle Of Time Bamboo Tree Farmer that compare himself with a Maize Farmer is not wise. Because their investment is not the same, the harvest time is not the same, likewise their profiting at harvest can never be the same. The word of God says “For we dare not make ourselves of … Read more Epistle Of Time
Understanding the Communion under the New Covenant I want you to follow me with great attention as I open some deep things up about the word Communion and its application from the beginning till today. That is considering this topic from the first time of t=its occurrence and up to how we have been involving … Read more Understanding The Communion Under The New Covenant
The power of believers lies in the use of faith. Victory or breakthrough or deliverance as it is called for believers in Christ Jesus is not by special prayer or fasting or by reading the bible, not by going to church or sowing of sacrificial seeds. It is not in drinking oil or tying a … Read more The Expression of Faith: How to Put Faith to work.
What is Fasting? It is an abstinence from food, water, etc. For a particular purpose. All over the Bible, we have records of fasting with different people and for different purposes. In this teaching, we shall be looking into the detail about the fasting across the Bible and how it is applicable to a new … Read more The New Covenant Fasting
1 Timothy 3:8-9 (KJV) – Likewise must the deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre; Holding the mystery of the faith in a pure conscience. The word mystery simply means the secret of a thing. It means the hidden understand or value of a thing. The word … Read more The Revelation of Faith.


Postcard of the month - #55 - December 2004
|On the 2nd March 1821 the foundation
stone of All Saintsí Church, Poplar, was laid by the Bishop of
The foundations of Poplar itself was laid down some 425 years earlier in 1396. When Poplar was founded by Cistercian monks from the Abbey, St Mary Graces, which stood near the Tower of London in East Smithfield. The Hamlet of Poplar became one of the Tower Hamlets in the Parish of Stepney. As a Tower Hamlet it had a duty to provide, in times of need, a number of trained militia for the defence of the Tower of London.
However Poplar will always be associated with the East India Company that set up its main shipyard and headquarters at Blackwall in 1614, with shipbuilding and the Docks. The population of Poplar grew steadily throughout the centuries. But with the coming of the West India Dock in 1803 and the East India Dock in 1805, the growth in population accelerated. It was clear to all that the expanding population needed a Church of its own.
In 1817, Parliament made Poplar a Parish and the new Parish Council set about looking for a suitable site for a Church, Graveyard and Rectory. The land owned by Mrs Ann Newby: a house, garden and field, was seen as suitable and purchased. All Saintsí Church was designed by Charles Hollis. Built by Thomas Morris, a local builder, he used the architectís scale model to build the Church. This impressive scale model is displayed in the Church. Built of Portland Stone and granite, the Churchís portico has Ionic columns. They are "surmounted by a facade of more Corinthian style". The elegant steeple rises to a height of 160 feet and contains a peel of ten bells. The Church cost £33,999 to build, raised from local rates and loans from John Stock and George Green, the famous local shipbuilder. These loans were later taken over by the West India Dock Company on more generous terms. All Saintsí Church was consecrated 3rd July 1823.
In the 1890s All Saints was influenced by the High Church style associated with the Oxford Movement. In the 1920s, the Church moved back to more simplified rituals. Also in the 1920s and 1930s it was caught up in political activities of Poplar, especially the Rent Strikes led by George Lansbury and other Poplar Councillors.
Throughout its history All Saints has played an important part in the affairs of the local community. This was never more true then during the Two World Wars. In the First World War, the Church held the funeral service for the Poplar school children killed in the Gotha raid on London in 1917. During the Blitz of the Second World War, the Crypt became a community air-raid shelter. Being near the docks, Poplar was a prime target for Hitlerís bombs. The Church received some bomb damage but the surrounding area was devastated. Later in the War a V2 rocket destroyed the east end of the Church and brought down the roof. In the 1950s a major restoration of the Church was undertaken. The Church galleries were removed and the organ replaced. A new roof was constructed, supported by a huge steel grid and four large pillars.
To meet the needs of the local community the Crypt was converted into a Community Centre in 1989. The 76 bodies found in the Crypt were reburied in the East London Cemetery. With seminar rooms, a conference hall, well-equipped kitchens and disabled access, the Crypt provides valuable facilities for the local community. Also, the Crypt is available for hire.
Information from an All Saints pamphlet - "Welcome to the Church of England Parish of All Saints, Poplar"
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Day 18 (El Burgo Ranero to Leon)
Distance: 23.81 miles (38.32KM)
Time: 7 hours, 15 minutes
Total Distance To-Date: 290.38 Miles (467.2 KM)
“Belief compelled through fear is not belief, it is blind and forced obedience.” — Carlton D. Pearson
A profound day on the Camino—maybe life altering. Granted, I don’t want to get too dramatic. Today, I heard a story unlike any other I have ever heard. It has deeply stirred my heart and mind. As I listened, I was moved to tears.
More in a second...
A little background: I decided to do two stages today, some 23+ miles because I wanted to get to Leon a day earlier. This decision will allow me to take a true day off tomorrow in Leon. No walking, except to be a tourist. This choice also meant that I had to walk my longest day on the Camino to-date.
Today was an isolated walk for nearly 23 miles. As the journey played out, I only saw about 20 pilgrims. I was in-between routes, so I was likely ahead of one group and behind another group all day. Being totally alone meant I had time to listen to my usual podcasts, some music, and a few chapters in “A Column of Fire.”
Then I heard the story that jolted my Camino; however, it was not told to me by a fellow pilgrim on the Camino. It was told to me by a fellow pilgrim in spirit.
Ten days ago, something in my head said that I should listen to “This American Life”—a public radio show that tells in depth stories. I’m not a regular listener, but, for some reason, I had this continuing “call” on the Camino to seek out this particular show. Granted, I don’t think it was God telling me to listen to the show—God has much more important business to attend to than to this pilgrim. Yet, maybe the Spirit was pushing me to listen.
On today’s walk, I finally gave in and pulled up in my Podcast app the program. The most recent episode was called “Heretics.” Ironically, it wasn’t a new episode per say—This American Life re-released and featured the episode last week. It originally aired in 2005.
“Heretics” tells the story of The Reverend Carlton Pearson, a third generation Pentecostal preacher who grew up in the San Diego ghetto and eventually became pastor of a mega church in Tulsa, Oklahoma. Rev. Carlton became a trusted pastor to both President Bush (father and son) and President Clinton. Oral Roberts referred to Rev. Carlton as his “Black Son.” Let that all sink in.
So, why would I, an Episcopal priest, who didn’t grow up in the Church, and who tends to be viewed as a “very liberal” theologian, be interested (never mind moved to tears) by the story of a Pentecostal, mega church pastor, who preaches hellfire and damnation?
Because one day, Rev. Carlton stopped believing “in Hell” as taught by his Pentecostal Church. He stopped believing in a God who was filled with rage and wrath—a God who was going to condemn to Hell over 6 billion people. Rev. Carlton heard a voice—God’s voice—who showed him a ‘Gospel of Inclusion.’
At the time of this experience, Rev. Carlton was a world renowned preacher. He was a Bishop in the Pentecostal Church. His church had 20,000 members. He was a regular on TV, both the Christian stations and mainstream channels like CNN and NBC. He was very successful and his ministry was flourishing.
Pentecostals don’t preach that “every one is saved, even those who don’t believe in Jesus Christ.” However, around 2001, Rev. Carlton began preaching that message. He preached a radical message of love and inclusivity. His fame began to be diminished, he was kicked off the Board of Trustees at Oral Roberts University, the Sunday attendance at his Church went from 5,000 to eventually 200, and his fellow Bishops and the Pentecostal Church branded him a HERETIC! Yes, a real-life, honest-to-God HERETIC!
He lost everything! He lost every thing he had, but he gained a profound insight into the radical love of God. A God of inclusion. He proclaimed that Jesus sacrificed “for our sins, and not for ours only but also for the sins of the whole world.” (1 John 2:2)
If you have one free hour in your life the next couple of weeks, I strongly encourage you to listen to This American Life’s story on Rev. Carlton. Here is the link:
Also, they just released a movie about Rev. Carlton called, “Come Sunday.” It has a great cast and Rev. Carlton consulted over 2000 hours on the project. The trailer is below.
Did I come to walk 500 miles to hear Rev. Carlton’s story? Is my Camino a journey to (re)claim my role in preaching a Gospel of inclusion? The Camino is not like the world we live in, it is much more like the world Rev. Carlton now preaches that God desires to see in humanity.
Lesson of the Day: Bold actions, bold stances, come with significant consequences.


2200 LAKE WOODLANDS DR, THE WOODLANDS, TX 77380
Sundays at 8:30 a.m.
Sundays at 9:30 and 11:15 a.m.
Saturdays at 6:00 p.m.Sundays at 11:15 a.m.
Sundays at 11:15 a.m.
700 FISH CREEK THOROUGHFARE, MONTGOMERY, TX 77316
Join our virtual membership meeting via Zoom, you'll hear Rev. Kimberly Constant share information about membership, ministries and worship communities at the Woodlands UMC.
You will have opportunities to ask questions and if you are ready to become a part of our church family you will have the opportunity to become a member at this time.
Zoom link will be sent after registration.
Back to Events
Registration closed on Sunday, September 27, 2020


Bidford-on-Avon parish has a number of churches and places of worship. Read more about some of them below:
The ancient parish church of St Laurence, which has recently celebrated its 800th year (1206 to 2006) occupies a prominent position in the centre of the village overlooking the River Avon.
- Holy Communion (said) every Sunday at 8.00am
- Holy Communion every Sunday at 10.00am
- Junior Church every Sunday at 10.00am
- Holy communion (said) every Thursday at 9.30am
- Evensong as announced
- See St Laurence Church's website for more information.
The land in Quinneys Lane, on which the church stands, was bought with funds raised by the parish in 1960 following the closure of the church in Salford Priors. The building, which had been a builders workshop, was converted into a church and given the name St Joseph the Worker. A year or two later, the house next door was purchased and became the presbytery.
- Mass every Saturday at 5.30pm
- Mass with Children's Liturgy every Sunday at 11.00am
- See St Joseph the Worker Church's website for more information.
Bidford Baptist Church has been part of village life since September 2005, and is a thriving, vibrant and growing church with over 150 regular attendees.
The church is located at the Barn on Waterloo Road in Bidford and our Sunday services are at 10.30am. Visitors are always very welcome. Tea and coffee are served before and after each service.
Our meetings are upbeat and contemporary, the atmosphere is lively, and the messages are intended to be encouraging, practical and relevant. Every Sunday, we have a full programme of activities for toddlers, children and teenagers - each group has their own customised facilities and learn and play in relaxed and safe environments.
Amongst our other activities, we have Live Generation for teenagers on a Monday evening at 7pm, small groups in houses during the week, and a 'stay and play' toddler group on Thursday afternoons at 1.30pm. We also host Messy Church on Sunday afternoons once every couple of months - a mixture of arts, crafts, games and activities, followed by a short entertainment and tea. This is extremely popular and a great chance for kids and parents to have fun and get messy together!
Our aim is to be an asset to Bidford in every way: by providing a strong Christian witness, by praying God's blessing over the village, by organising varied, fun and meaningful events, and by getting involved in community activities. The church office at the Barn is normally open from 9am to 4pm Monday to Friday. In addition, the pastor, Jamie Cox, and pastoral worker, Gill Cole, are available to provide practical advice or pray with people as needed.
- Sunday Worship at 10.30am, the Barn, Waterloo Rd, B50 4JN
- Sunday Joint Evening Service at 6.30pm, Chipping Campden Baptist Church
- See the Baptist Church's website for more information.
- Sunday Worship at 10.30am
- Fellowship and Bible Study on the second and fourth Wednesday of the month at 2.30pm
- Coffee Mornings on Saturdays from 10.30am to 12.00 noon


The Way of the Cross: Suffering Selfhoods in the Roman Catholic Philippines
Honolulu: University of Hawai‘i Press, 2019
In contemporary scholarship on the sociology of religion, the importance of “everyday religion” is repeatedly addressed. The religion of ordinary people is described as “reflexive”: people get spiritual information from various sources and utilize it as they wish in their daily lives. They may belong to a specific religion, but they consider information within as well as outside it, and combine it with their life necessities and personal agendas to develop their own spiritual life (Ammerman 2006; McGuire 2008). This theoretical setting seems appropriate when recognizing the importance of mutual interactions and reflexive processes in the networks of human relationships, including individuals, groups, networks, organizations, national society with its infrastructure, and the global networks beyond.
One important aspect of everyday, lived religion is the problem of pain. How to find meaning in pain is as important as how to avoid it. Pain is not only physical and medical but also spiritual and ideological. What is important is not only individual pain but also collective and sympathetically engaged pain. When people live communally yet individually, personal religion may exist but only in connectivity with other people. Those who participate in collective religious practices are investing in their personal agendas as well as collective goals. This aura of collectively personal religiosity exists and can work extensively in the national space of discourse as well as the global and neoliberal hegemonic space. It can connect the community to broader and multilayered networks.
We can easily imagine this to be an important aspect of religion in the Philippines, where most of the population is Christian and from where many workers and migrants are sent all over the world. The book starts with the sensitive observation of a microcosm of a religious devotion of specific people committed to their personal panata (vow) yet in a communal space. It then develops the analysis far beyond that small world through juxtapositions of historical, ideological, topographical, phenomenological, and sociological backgrounds and meanings. The author provides colorful sketches of the spiritual world of Pampanga, the Philippines, and beyond by (1) focusing first on a reexamination of the historical development of the meaning of pain for those who are ready to inflict it on themselves, and how it came to be introduced into and developed as a devotional practice in Pampanga; (2) delving into the world of flagellation and crucifixion as a participant observer to describe what the personhood of those ready to suffer for their panata goes through and aims at attaining in the midst of a dense intersubjective mode of pain in a phenomenological manner; and (3) analyzing the national institutional discourse of Church and state on people’s suffering in a way meaningfully connectable to the experiences described in the chapters on the Pampanga crucifixion rites.
This is not a simple monograph on inductive fieldwork research with dense descriptions and data. Rather, it is a fundamental reexamination of the well-known and somewhat representative Filipino religious devotion in the context of those involved as well as national society.
The book begins with an introduction titled “An Ethnography of Suffering Selfhood,” briefly describing Pampanga’s religious history as well as famed crucifixion rites, where the Pasyon (Hispanized and localized Christian dramatic narrative centered on the passion of Christ on the cross) is sung, nagdarame (flagellants) walk along the street, and the drama of the crucifixion is enacted by groups and persons, with namamakus (those who are crucified) at the center. Beginning from this, the author draws the reader into his application of “suffering selfhood” to the contemporary Philippines by organizing the thesis into three parts: “Ideologies,” “Investments,” and “Institutions.”
Part 1, “Ideologies,” has only one chapter, “The Ideology of Suffering in Medieval and Colonial Domains.” It traces how the ideology of inflicting pain on oneself historically developed from the beginning of Christianity. The author first shows various elements that can be part of the cult of penitents, seen through the concept of disciplina (discipline). He then describes how the flagellation culture was welcomed upon its arrival in Pampanga and continues to be accepted despite the Church’s change in formal policy against such devotion. He explains how such acceptance symbolizes the dual nature of Pampanga’s Christian legacy: the “success” of missionary endeavors and “incontrollable” localized devotion.
Part 2, “Investments,” is the main part of the book. Its three chapters examine the suffering personhood in the familiar and oft-described rite from three devotional aspects of the complete rites. The author mainly adopts a phenomenological perspective on the intersubjective self. He makes his own “investment,” that is, participant observation, as an academic who shares the devotees’ soundscape, empathy, and participation in the drama.
Chapter 2, “The Ensounded Body: The Aural Environment of Passion Chanting,” describes how the aural reading of the Pasyon (pabasa) clings deep throughout the region, so that people never fail to share the experience of that contagious tone of pain. Especially noteworthy is the description of fatigued voices conveying the familiar rhythm and vocality of the Pasyon over the rough sound system, which draws flagellants to the site. The author demonstrates his topographic interpretation of the role of pabasa as giving an aural gravity to the intersubjective relationship of suffering personhoods taking part in collective mourning through that sound.
Chapter 3, “Pagdarame: Self-Flagellation as Triangulated Empathy,” is a kind of micro sociological (re)interpretation of the self-flagellants’ experience. Bloody enactment of the devotion is described in detail, but the focus is more on how the flagellants demonstrate their empathy (pagdarame) for the loved ones in pain as well as for the crucified Christ. They do so not by being near and sharing the experiences with the loved ones, but rather by the depth of the suffering they go through.
Chapter 4, “The Way of the Cross: Nailing and the Ritualization of Trust,” is the climax of the book, beginning with the surprising story of how the passion play with crucifixion rites began in the town. A local healer decided to have himself ritually nailed to a cross in an effort to gain supernatural powers. He entrusted his friend to write a script on the drama of the crucifixion of Christ, and then bequeathed the whole passion play to him; his family is still at the center of the main dramatic rites in San Pedro Cutud, Pampanga. Namamakus are described as nailed to the cross in the stages of the drama, surrounded by tourists and often supported by the local government, which treats the event as a tourist attraction. The comrades of the namamakus are described as implementing the drama play as well as whipping and nailing. On the one hand, the author stresses the intersubjective relationship among these people who are connected through trust (tiuala). On the other hand, he points out that namamakus make use of this relationship to attain their own panata by making the event successful in this highly publicized and commercialized way. The author also shows that despite various motivations—such as gratitude to God, easing a loved one’s suffering, or gaining supernatural healing powers—namamakus’ devotion is never intended to atone for sins, as many researchers, observers, and clerics have interpreted. He notes that most female namamakus are local healers: disciples of the original female namamaku, expecting to gain healing powers like their teacher. People who go through the rite of crucifixion, often annually, are described as having personal intentions and investments, while their personhood is not completely individualized but deeply intermingled with a dense social milieu of wild but solemn festivity. Here again, the author provides detailed descriptions and interpretations of the discourse of namamakus and each step they take in a phenomenological manner.
Part 3, “Institutions,” connects the descriptions in the previous chapters to a broader national context in relation to the Church and the Philippine state. Chapter 5, “Clerical Perspectives on Passion Rituals,” clarifies that while the Church denounces the Pampanga crucifixion rites as wrongly imitating Christ’s atonement, some people in the Church—especially local clerics—are sympathetic to them, recognizing the practitioners’ serious intent and deep faith. The author introduces the concept of “inculturation” from the theological vocabulary of the Catholic leadership for understanding this attitude, indicating that while the Church is respectful of the localized faith, it expects to transform it into an authentic faith.
Chapter 6, “Suffering Selfhood in Transnational Domains,” is about the discourses the Catholic Church and Philippine government have constructed to praise the suffering of Overseas Filipino Workers (OFWs), especially after the democratization from 1986. According to the author, that was when the Church and state had a relatively cordial relationship and constructed the common discourse on the moral value of OFWs. The Church is described as praising OFWs as a new kind of heroic suffering missionaries, while the state is seen as endorsing OFWs as bagong bayani (new heroes). The whole nation is put under the hegemonic discourse of praising OFWs in the global neoliberal market. The author suggests that the national spirituality of suffering selfhood (partly represented by the Pampanga rites) may be easily connected to the people’s readiness to face the difficulty of working abroad. He provides the example of a former nagdarame who believes that because he was successful in dealing with the agony of pagdarame (act of empathy by flagellation), he can endure the suffering of an OFW. The author calls this “export-quality martyr.”
The final chapter, “Epilogue: Suffering, Personhood, and Christendom’s Changing Face,” summarizes the discussion.
This is a reflective work on a well-known local Christian devotion, rather than typical fieldwork research on an unknown phenomenon with thick descriptions of newfound facts and data. The main aim of the author, as shown by the book’s subtitle, is to revisit and reflect in a fresh and holistic way on how the construction of suffering selfhood can be meaningful in a local setting in multiple ways in a specific topography and social milieu, and how that can be uniquely connected to the national and globalized life of the so-called only Christian nation in Asia.
The book can also be read as an ethnography of devotional practices in Pampanga, with firsthand voices from those going through with flagellation and crucifixion as personal investments in intersubjective endeavor. The author is also invested in this event as a participant-observer-researcher who experienced it from the inside. He observes the phenomena, especially what the devotees experience as pain, using various human scientific approaches, especially Foucauldian philosophy about discipline, a phenomenological approach, and references to soundscape and topography. He seems intentional in reflecting on what he as an invested researcher and participant has experienced, rather than focusing on objectified facts.
As the analysis moves from suffering selfhood toward national society and beyond, the storyline becomes more open to wider academic discussion about national and migrant religious culture. The discussion is academically stimulating, though the argument is not necessarily supported by broader evidence—nor does that seem the author’s intent. The author’s hypothetical insistence does not seem to be substantiated by political, economic, social, and psychological developments in national society and beyond. Yet his endeavor to connect a local construction of suffering selfhood to the suffering newly experienced in the context of globalization is a necessary step for further discussion.
As this reviewer is a researcher of Christian studies, especially the Catholic Church’s involvement in sociopolitical issues, this review ends with some observations from this field.
First, in the conclusion of Chapter 2 the author writes, “In thinking about how the pabasa cultivates an intersubjective emotional contagion, we can understand why Passion rituals are practiced in such great numbers in Pampanga province (as opposed to the entire Christianized Philippines)” (p. 45). This may be so, but there is no comparison of how the pabasa culture in Pampanga is distinct from others. In relation to this, I remember a study on a large-scale El Shaddai celebration in Metro Manila as being described in a similarly topographic manner conscious of soundscape (Wiegele 2005). The religious contagion through the soundscape described in Chapter 2 may not be peculiar to Pampanga as mentioned by the author; it may be found in other cases in the Philippine religious landscape of various provinces.
Regarding the description of inculturation introduced by clerics in Chapter 5, the author seems a bit too inclined to believe the Church is trying to find a point of moderation. Part 2 clearly demonstrates that devotees do not participate in the ritual as a form of penance. That means that the basic understanding of Church leaders, who advocate inculturation theology about the devotees based on the understanding that it is a mistaken act of penance, is therefore wrong. As pastors of their parish and diocese, they fail to understand or listen to these devotees and their motives—unlike the author himself, who must have stayed shorter in the parish or diocese than these clerics. The idea of inculturation rather functions as a pretense to listen and a actual refusal to acknowledge the sincere motivation of “folk” believers for their devotion. This is shown in the Church leaders’ general and abstract discussion of the topic, without much analysis of actual cases. Even after so many years of the presence of the clergy in the Philippines, the Church is far from understanding the reality of the faithful in the field. This inculturation can be more appropriately understood as a tactic of the Church with its limited manpower to manage the many Catholics in the nation. The Church shows that it understands and represents people, while it proceeds with its own agenda without a deep concern for the everyday religion of ordinary people. By doing this, the Church can go on to play the part of being “representative of the majority” (Miyawaki 2019). In trying to show the intersubjective space of relationship, the author avoids discussing the cleavages and power games under the hegemony of the Church leadership. This creates a problem when developing the discussion about the microscopic milieu in Part 2 into the broader implications in Part 3.
I find a lack of balance in the author’s presentation of the Church’s stance on OFWs in Chapter 6. The Church never simply praises these “missionaries,” as it has conservative views on the family and regards as problematic the separation of families by parents leaving their children to work abroad (Villegas 2014). For the Philippines to be maintained as a Christian nation, parents are expected to educate their children to inherit the parents’ faith. Pastoral care by the clergy is not enough, as its members are few compared to the number of faithful. Naturally, the OFW phenomenon is problematic for the Church. There is indeed a view that OFWs are seen by the Church as heroic missionaries who sacrifice themselves for their family—this is partly a blessing for the global Catholic Church as well. However, for the Philippine Church it is a reluctant view given the reality of increasing numbers of Filipinos going to work abroad. Just as in the case of inculturation, the Church seems to appropriate the unfavorable reality of many separated families by rereading the situation positively so as to praise the OFWs as missionary heroes and advise them as spiritual leaders. By doing so, the Church seeks to maintain its influential position as the nation’s spiritual leader.
My critiques may be viewed positively as part of my academic dialogue with the book. I highly recommend this book as a quality academic monograph on one of the representative devotional practices of the Philippines, with deep and unique insights and foresights.
Miyawaki Satoshi 宮脇 聡史
Graduate School of Language and Culture, Osaka University
Ammerman, Nancy T., ed. 2006. Everyday Religion: Observing Modern Religious Lives. New York: Oxford University Press.
McGuire, Meredith B. 2008. Lived Religion: Faith and Practice in Everyday Life. New York: Oxford University Press.
Miyawaki Satoshi. 2019. Fuiripin Katorikku kyokai no seiji kanyo: Kokumin o kantoku suru “Kokyo shukyo” フィリピン・カトリック教会の政治関与―国民を監督する「公共宗教」[Political involvement of the Philippine Catholic Church: “public religion” overseeing the nation]. Suita: Osaka University Press.
Villegas, Socrates. 2014. Poverty, Migration and Family. CBCP Online. http://cbcponline.net/poverty-migration-and-family/, accessed July 29, 2020.
Wiegele, Katherine. 2005. Investing in Miracles: El Shaddai and the Transformation of Popular Catholicism in the Philippines. Honolulu: University of Hawai‘i Press.


Hello again! We hope you enjoyed our first lesson, The Bible: It Get’s Better, where we shared our own journeys that led us to come out about our belief that the Bible can be relevant for queer folks.
Turns out we just can’t get enough of journeys (and we don’t just mean the band)! John preached on Mark 10: 35-45 just two days ago, but we felt there were some more themes we’d like to explore with you fabulous folk.
Check out the passage from the New Revised Standard Version then watch the video and add your thoughts to our kiki box!
James and John, the sons of Zebedee, came forward to him and said to him, ‘Teacher, we want you to do for us whatever we ask of you.’ And he said to them, ‘What is it you want me to do for you?’ And they said to him, ‘Grant us to sit, one at your right hand and one at your left, in your glory.’ But Jesus said to them, ‘You do not know what you are asking. Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?’ They replied, ‘We are able.’ Then Jesus said to them, ‘The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.’
When the ten heard this, they began to be angry with James and John.So Jesus called them and said to them, ‘You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. But it is not so among you; but whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be slave of all. For the Son of Man came not to be served but to serve, and to give his life a ransom for many.’
Join in on the lesson below where we talk about the disciples’ and our own need for quick results when it comes to the things we want (e.g. wishing our frenemies in the church would just disappear, or get over their heterosexism).
We’re eager to hear: What you have learned from the journeys in your life? When have you just wanted the journey to end?
(also p.s. yes, this blog title WAS inspired by the famed Dixie Chicks song. duh!)


St. Mary’s Anglican Church, located in the Edmonton community of Highlands, is seeking a Church Musician to fill the void left by our current musician who is moving out of the province.
We seek a gifted musician who can both play the piano and lead us in congregational singing. St. Mary’s is a community exploring how the life, death, and resurrection of Jesus impacts our day to day lives. We create space for one another with open minds and respect for the journey we are all on. While we cherish the traditions we’ve inherited, we also live with a deep awareness that we don't have all the answers.
Whether you come from a different faith tradition or none at all – our doors are open to you. Regardless of your sexual orientation or gender identity, if you are in a relationship or arriving on your own, your cultural background or personal history – you are welcome.
Rio Terrace Church is a progressive, neighbourhood oriented church in the Moravian-Christian tradition. In our faith and life together, we seek to be inclusive, affirming the unique gifts of each person. We are considered a “program sized” congregation, which means that we have a staff and volunteer base to offer a wide ranging ministry.
As we emerge from the pandemic, we are actively seeking to expand our worship and spiritual formation opportunities, to serve a changed and changing society. Our Sunday and holiday services will be “hybrid,” both designed for people in-person, and online. We are also contemplating the addition of services - such as outdoor, nature based gatherings, or midweek “evensong” opportunities - to serve our mission and commitments.
The Church Musician is first and foremost a worship leader, who acts as the lead accompanist to our choir and congregation. Our music resources include Voices United, More Voices, Songs for a Gospel People, the Moravian Book of Worship, and licensing through Onelicense. At present, the primary commitments will be to offer musical leadership to the Sunday morning service, and to accompany our choir. Anticipated time commitments are approximately 5-7 hours a week during the Fall, Winter, and Spring months, and 2-3 hours a week during the summer months. You will be expected at Sunday morning services, Thursday evening choir practices, and special holiday services, like Christmas Eve (presently three services), Ash Wednesday, Maundy Thursday, Good Friday, and Easter. The Church Musician also has “first right of refusal” to offer musical leadership at weddings and funerals at Rio Terrace Church.
Emmanuel Anglican Church in Saskatoon is seeking a dynamic music director who shares our vision of creativity, innovation and quality in growing our music program. This is an exciting time for a new music director to help us carry forward the shared gifts and learnings from a fully virtual worship experience as we slowly transition to in-person worship with dreams of returning to enthusiastic congregational and choral singing.
Our Music Ministry Focus
At Emmanuel, our music speaks to our souls! Music is an inspiring way of expressing faith, an essential part of celebrating our Christian life and a means to prayer and reflection. Music quality and diversity are important to us and, through music, we seek to engage people as active participants in worship. Our experience through the pandemic has allowed us to be innovative and musically creative in a virtual worship environment. We are planning for ways we can continue to use technology tools to connect with people even when we return to in-person worship. We value a vital choral program and need leadership to continue to challenge and develop talent. Seeking opportunities for greater youth engagement is a priority. We also see music as an effective means for outreach and community building and it plays an integral part of our Arts and Spirit programming at the Refinery. A grand piano and Allen organ are the primary instruments used to lead our worship supplemented by musical offerings from a variety of musicians. Congregational music resources include Common Praise, Gather, More Voices and licenses through CCLI and Onelicense.


Riverside Church Centre
Our offices and meeting room are in the heart of the historic Southwell town centre
- Riverside Church Centre
- Tel: 01636 814576
- Email: email@example.com
Our Sunday morning meetings take place at The Minster School, Nottingham Road, Southwell NG24 0LG. Our meeting starts at 11am.
Our venue is easy to find, next door to Southwell Leisure Centre on the corner of Nottingham Road. The school has its own car park which is free to use. Nottingham Road is on the main bus route (Pathfinder 100 and 101) from Nottingham and the surrounding villages.


At Franciscan Retreats and Spirituality Center in Prior Lake, MN, the Sacrament of the Sick is usually celebrated in the context of one of the Eucharistic Liturgies, and most of our retreatants take advantage of this opportunity.
After a Men’s Retreat, one of the men wrote Br. Bob, the Retreat Director at that time, to say that he had arrived at the retreat with considerable back pain; the pain was so bad that he momentarily considered not coming on retreat. It happened that retired Archbishop Harry Flynn was giving the retreat and he was helping minister the sacrament. As Archbishop Flynn imposed hands on him, Jon said that he felt a warmth overwhelm his body and he was filled with a deep sense of peace and communion with our Lord. It was only as he was riding home with some of the other men that he realized that his back was not bothering him. “My back hasn’t bothered me since then, and I can walk with greater ease, Brother.” Another example of the power of prayer.


Who are Te Deum Singers?
Te Deum Singers are a community choir in Edmonton, Alberta, Canada. We practice and perform concerts together for the joy of singing, the delight of others, and the glory of God. We enjoy dynamic and positive leadership along with expert vocal instruction. We achieve excellence within a relaxed and collegial atmosphere.
Our focus is on sacred choral music and our performances often feature the great composers and great works of the classical choral tradition. However, we also sing lesser-known and contemporary pieces from a variety of genres, including spiritual arrangements and some “lighter” sacred works.
Each year we prepare and perform two concerts: one for the Advent/Christmas season and one in Spring. Each concert consists of two performances. We may schedule additional, optional performances.
Concerts often include works accompanied by an instrumental ensemble, but we perform pieces
a cappella as well.
Our choir is composed of approximately 75 men and women, young and old, from a variety of backgrounds and range of experience. We enjoy challenge and reward of rehearsing and performing classical choral masterpieces and exciting contemporary works.


Sunday, April 26, 2020
Third Sunday of Easter
Today’s gospel begins with two disciples walking to Emmaus, overcome with sadness, loss, and disappointment. They had hoped Jesus, who was crucified, would be the one to redeem Israel! Yet the risen Christ walks with them and then opens their eyes in the breaking of the bread. Each Sunday our hearts burn within us as the scriptures are proclaimed and Christ appears to us as bread is broken and wine is poured. The story of Emmaus becomes the pattern of our worship each Lord’s day.
Pr. Gail Zackrison
The Road To Emmaus
I’ve always loved this picture of the road to Emmaus (Robert Lund, 1877). My grandmother had given me a bible when I was 10, you know, the old Thomas Nelson of the new (at the time) Revised Standard Version, not the New Revised Standard Version of today that we use in worship. I didn’t use the bible a whole lot, but I loved looking at the few pictures in there, glossy prints of certain events in scripture, and pondering over them, and just imagining stuff. I always thought this picture was in that old bible but I discovered some years ago that it wasn’t. But this is the kind of picture where my imagination gets going. The dust of the road, the robes on the men, the cool (?) air and lush greenery. The men are in deep conversation, and the road, the miles, just kind of melt away. May you find yourselves walking along with them, and listening to the conversation . . .
St. Paul Lutheran Church
May 3, 2020
11:45 – 12:15 PM
You are invited to drive up in your car and receive a communion that has been blessed during the worship service this morning (See it on St. Paul’s Live Streaming via Facebook). A brief prayer service will be included with your packaged communion bread and wine. Please come to the church’s driveway along Central Parkway. STAY IN YOUR CAR. The communion package will be brought to you. Take it home and say the prayers and receive the gift of Christ’s body and blood at your family table.
Note extension of closure dates
Prince of Peace
PoP will remain closed for Sunday services and all other activities through 30 April 2020 including Palm and Easter Sunday. The closure will be reevaluated continually. Bob Mangold
Note extension of closure dates
St. John’s will remain closed for Sunday Worship Services and any other church events through April 30, 2020. This coincides with the Governor’s “Stay at Home” Order. If there are community organizations using the St. John building for their meetings, we will leave it up to them to cancel their gatherings. We will continue to reevaluate our suspension of worship services and activities at St. John’s in the days and weeks ahead. If you are in need of any assistance during these very difficult times, please don’t hesitate to call a member of your church family. Stay home, stay healthy and wash your hands!
The Wired Word
‘First, Do No Harm’ Is Not a Simple Principle During a Pandemic
Nearly everyone wants a quick fix for this pandemic, either in terms of a cure or a vaccine or both. But against that wish, we hear warnings about the dangers of taking unproven medications or vaccines that haven’t gone through the rigors of scientific testing. Those warnings may remind us of the principle sometimes applied in the medical field that says, “First, do no harm.”
Not many of us are in a position to comment authoritatively about the medical applications of that statement, but this is a good time to consider how “First, do no harm” is a de facto posture of the religious and spiritual life — not the only posture, to be sure, but a starting place. So that will be the topic of our next class.


Jesus and Mary with Ruby
This is a beautiful one of a kind handcrafted pendant inspired by the Byzantines. Byzantium was known for its intricate icon designs around the world. This specific icon has a depiction of the Virgin Mary holding Jesus Christ. A beautiful round cut ruby set in a solid 24k gold bezel sits on the bottom. The bail is made with a solid 24k yellow gold.
There is also the option of choosing a chain with a diamond clasp. That chain is made out of sterling silver. The clasp of the chain is made with silver, is gold plated, decorated with tiny diamonds and is two sided.


When your team has made it to a Super Bowl, fans will try almost anything to help get the win.
From superstitions of wearing the same “lucky” jersey to eating the same foods to having the same routine, there are many ways Super Bowl fans will help give their team a final push over the goal line.
Even appealing to a higher power in song.
A Northeast Philadelphia parish is doing just that — singing their praises to God but with a new tune in the background.
The congregation at the unidentified parish is singing “Alleluia” but has set the words to the tune of the “Eagles Fight Song” so their pleas will fly straight to God’s ears.
A video of the praise and plea has been shared on social media.
Doing a little digging, we found that it was performed at Resurrection of Our Lord Parish which held an Eagles-themed mass to get ready for this weekend’s Super Bowl.
The altar was bathed in green light and an Eagles rug was rolled out on the steps.
Most comments on the church’s live stream were positive, with users singing the praises of the priest and the Eagles, but not everyone was happy bringing the secular world into the sacred.
One user wrote, “Go BIRDS! With a Wing and a Prayer!”
While another voiced their disagreement in writing, it was “the holy sacrifice of the mass. Shame on you ...”
The Eagles will take on the Kansas City Chiefs on Sunday at 6:30 p.m.


(KJV Bible) James 4: 14 “Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.”
This verse from the book of James speaks volumes as we all mourn the death of the very talented Paul Walker. I personally was getting dressed to go out and celebrate a year being added to my life when I heard the tragic news of Paul’s demise. This unfortunate story made me even more thankful that God has allowed me to see the age of 27.
Today Fox News has released the name of the driver who was controlling the Porsche when the car ultimately hit a tree and burst into flames. The driver was Roger Rodas who actually happens to be a former race car driver. Apparently both Rodas and Walker are very experienced drivers who most people would have felt secure riding with knowing their history with cars.
Ladies and gentleman, we have once again come face to face with the rude awakening that no man is truly in control and tomorrow is NOT promised. It is God who decides the steps he wants us to take as well as the number of days we are allowed on this earth. Hug your loved ones tight and thank God every day that he has allowed you another chance to shine your light on the world.
The World is Ours Blogger,
Leah C. Powell


Years ago, I landed in Montreal, with my grandma - my hero - to join the rest of my family. I loved everything there. Twelve years later, I fell in love with Ottawa, when I moved there to study Nursing. Then, while working as an RN, I obtained a degree in Communication, which led me to work as a journalist. I then received a deep burden to pray for Canada. As a result, I often take tours of the Parliament building to pray, while following the tourist guide. With others, I did prayer drives to pray for our spiritual, political leaders, the lost, and for Canada to stay a beacon of light and a safe refuge for nations.
In Oct. 2018, I received confirmation that I needed to get involved more. From that day, I started to research, learn, ask questions, take notes, and discover all that the enemy has done to our beloved nation through its appointed agents, and their blinded disciples. As a result, my passion for Canada and the Canadian population grew higher level. I was forever impacted and changed.
In the same month and year, I started designing the first version of this website, which is more of a vision, a plan, a declaration, and my heart for Canada. Over the years, I improved, adapted, and updated it, but the vision stays the same: Canada by God, Through Us. Meanwhile, God led me to discover CHP.CA (the Christian Heritage Party, a federal political party) and got involved with them.
I invite you to JOIN THE TABLE of VIP (Visionaries In Partnership) led by Angel, the PRAYER TEAM led by John-Alvin, or the RESET-ABLE (Health) team led by your servant. Together we can and will impact positively Canada.
STAND FOR CANADA, BECAUSE YOU MATTER!
OUR BIRTH OR ADOPTED LAND, AS WE STAND ON GUARD FOR THEE, YOU SHALL, YOU MUST, YOU WILL RISE TO GREATNESS AGAIN!
God Said: "I will Overturn, Overturn, Overturn the kingdom;
So that, even the New Order that Emerges Will Not Succeed
Until the Man Appears who Has a Right (to Reign).
And I Will Give it All to Him". (Ezekiel 21:27 TLB)


North India Christian Ministries (NICM) is committed to
reach the unreached at any cost and preach the good news of
our Lord Jesus Christ throughout India until all
To make Him known through WORD and
- Evangelizing and church
- Training native leaders in Biblical
studies and counseling
- Meeting the basic needs of
underprivileged children and families
- Establishing orphanages, schools,
care centers and medical centers for widows and the
- Providing basic education and
medical help to lead a healthy lifestyle.
Statement of Faith:We
- The Bible is the inspired
Word of God and is authoritative and infallible in the
- In one God, who revealed
Himself in three persons: God the father, God the Son and
God the Holy Spirit.
- In the virgin birth and
true deity of the Lord Jesus Christ, His sinless life, His
miracles, His death, resurrection, ascension and atonement
through His Blood.
- That because of the sin of
Adam, man became lost and isolated from God and that the
wages of sin is death.
- In salvation by grace,
through faith in the Lord Jesus Christ.
- In the present ministry of
the Holy Spirit, and by whose indwelling the Christians are
enabled to live a godly life, and serve the Lord in the
power of the Spirit.
- That the local church is
the body of Christ in each locality, and Christ is the head
of the church. The church is composed of all regenerated
- In the resurrection of the
dead, eternal life and the second coming of the Lord Jesus
Christ. So equipping men and sending them to the
mission field is very important.


By: Sheri Prescott
"Veterans know better than anyone else the price of freedom, for they've suffered the scars of war. We can offer them no better tribute than to protect what they have won for us." - President Ronald Reagan
I recently spent several days with a group of 10 combat-wounded veteran’s wives. We came from all across the United States, but our bond was instant. Listening to stories so tender and shocking, yet with a similar thread of hope running through each word shared, because Jesus is Hope, and these women all knew Jesus.
I learned even more about the price of freedom, and the cost of protecting the marriages affected by war.
The love chapter in the Bible, 1 Corinthians 13, starts out, “ Love is patient, love is kind.”
Love is patient during the years our husbands fought for freedom far away from home. Patient love that remained faithful through tears, taking care of sick kids alone, having every responsibility of home life, and pulling up the blankets around us with prayers for our husband’s safety whispered into the night.
Love is kind when the welcome home banners have been put away and the realization that the man we love is home, but not the same. For many, it’s physical wounds that change the shape of marriage for a lifetime; for others, it’s mental, emotional wounds from trauma, survivor guilt, or just the realization of how fragile life is. Kindness reaches out, gives grace, and doesn’t nag when a new normal is created in a veteran’s home.
As wives who follow Jesus, who is Himself the definition of love, we are all called to love our spouses with patience and kindness. That might be by saying nothing as we patiently wait for the Holy Spirit to do work in our man’s heart. It could be that God has been waiting for us to ask for patience, so He can do a work in our heart first. It may be by offering kind words after a really hard day. Serving up his favorite comfort food, watching a football game with him when the to-do list is still long, or offering tenderness that is a kind touch with no words at all.
So this Veteran’s Day, if you know a service member, offer kindness to them by saying Thank You! It will mean more than you could ever know. And if you know a Veteran’s wife, please give her a hug, send her a note, and pray for her, as she understands in a very deep way the cost of our freedom, too.


Hello and welcome to the second part of my look at the National Monuments of North Tipperary. Altogether I have looked at approximately 15 monuments in total, however, there are a few more, but any of the tourism offices of North Tipperary will gladly direct you to these. For now, read on and discover a number of good reasons to visit North Tipperary.
Near Thurles and close to Twomileborris lies the townland of Leigh or Leighmore, or even more correctly Liathmore. This townland is situated six miles of Thurles and is also close to Twomileborris and within this townland is a building of renowned antiquity and even some celebrity: an early monastery which was founded by the seventh century monk Mochoemóg. Mochoemóg was a nephew of St. Ita and he was also a friend of St. Fursey. There are two churches and the footings of a Round Tower situated here. It should also be mentioned that a Sheela na Gig is set into a door of one of the churches which is facing the remains of the Round Tower.
In Lorrha village lies St. Ruadhan’s Church, which is dated from the 15th century. According to the Irish Antiquities website it has good east and west windows and a richly decorated west doorway. Irish Antiquities then goes onto state that a little further south the Church of Ireland building occupies part of an older church. This older section has a 15th century doorway decorated with floral designs and a pelican feeding her young with drops of her blood. In the graveyard is the decorated base of a High Cross and part of the shaft on another.
There are a number of heritage sites in Roscrea town that are well worth visiting. There is the castle some people believe was built by King John of England in 1213, although some claim it was built in the mid-13th century. In the grounds of the castle there stands a building called Damer House, which is an 18th century building that according to the Discover Ireland website ‘exemplifies pre-Palladian architecture. Very close by to Roscrea Castle is St. Cronan’s Church and Round Tower. This is a Romanesque church with only the west facade remaining. Also nearby to these two buildings is the Franciscan friary which was founded in the 15th century. So you see there are plenty of reasons to visit Roscrea town.
Not far from Roscrea is a place-name called Monaincha, which is from the Irish ‘Mainister Inse na mBeo‘ meaning ‘Island of the Living’. Back in the 8th century there was a small island here where a monastery was founded by St. Elair, but the land around the monastery was drained on the 18th century, which has left the monastery as a mound in a boggy field. The Celi De monks moved onto the existing island around the year 80 and brought with them a much stricter way of life. There is a church here at Monaincha which is dated to the 12th century, which according to the www.megalithicireland.com website contains a finely decorated romanesque west doorway and chancel arch. It goes onto state that at the end of the 12th century the monastery became Augustinian. There are the fragments of two crosses mounted together in front of the church which has some very weathered Celtic designs on the underside of the ring and north face. The base of the cross dates to the 9th century and although it is very weathered, it still bears carved horsemen.
In Terryglass village there stands a 13th century square castle, which is believed to be one of only four of its kind in Ireland. There are round turrets at each corner, while according to the www.geograph.ie website the NE turret was originally accessible only by outside stairs. It goes onto state that the NW turret has circular stairs which are now blocked by a steel-pipe door. A dividing wall separates the ground floor in two and the castle looks down on Lough Derg.
Nenagh Castle is a unique Norman Keep that was built around 1200 by Theobald Walter, who was the 1st Baron Butler, while the fortress was completed by his son Theobald le Botiller around 1220. The Butlers were eventually declared the Earls of Ormond by the Norman invaders and Nenagh Castle was their principal seat until they moved to Kilkenny Castle in 1391. The family name went onto become the Marquis of Ormond, but James Butler, the last Marquess, died in 1997. There is a crown on top of the Nenagh castle that was added in 1861 by Bishop Michael Flannery, which he had hopped would become the bell tower of a Pugin designed cathedral, however this project was never completed. The Nenagh Castle has now become a major tourist destination on the mid-west region, with the development of the interior, which is now open to the public.
Interior of Nenagh Castle Crown
Well, that’s all I have for you this week, but tune back this way in seven days and view a number of new reasons on ‘Why North Tipperary’ should be your holiday destination.Posted by Michael ‘Charlie’ McGee


Find the Perfect Nativity Set
In 1223, Saint Francis created the first Nativity scene in Grecio, Italy. His beautiful work quickly became popular and before long, many Italian churches were creating their own Christmas Nativities. Eventually, the Nativity sparked a tradition throughout Europe that quickly spread across the globe. Now, the Nativity set is an American farmhouse classic.
From ceramic and wood to painted creations—there's no end to the vision behind this time-honored Christmas delight. Center the joy of Christmas this year with a nativity set in your farmhouse style.
Would you love some farmhouse Christmas decorating ideas? Click here for inspiration! And of course, don’t forget to follow us on Instagram, Facebook, and Pinterest to get your daily dose of farmhouse inspiration!
At American Farmhouse Style, we love to curate and share our favorite finds from across the web with you. Some of the products you’ll see on this page are affiliate links, which means that if you click through and make a purchase, AFS will earn a small commission at no extra cost to you!
Twist on Tradition
Enjoy a charming take on the Christmas story with an untraditional Nativity set. Use wood blocks to create different levels for the characters or try lining them up along a living room shelf. Arrange them just right so their adorable faces will bring a smile to yours!
Deck the Shelf
If you like the simpler things in life with a dash of farmhouse flavor, here's the Nativity for you. The fact that it's all one piece means less set-up time for you. Set it up on your counter, table or bookshelf and voila, you're done!
Following the Star
Not a fan of arranging the Nativity yourself? Well then, this star-shaped Nativity is your Christmas dream come true! Not only is it rustic for the traditional farmhouse, but it suits the modern farmhouse as well with LED backlights. Sit back with a cup of cocoa and watch the glow.
Sweet as a Willow
We can't believe the sweetness of this Willow Tree Nativity set. And yet we do, because it can be ordered with just the click of a button! Arrange it on a side table near your tree or let it radiate joy on your dining room table.
Minimal is Merry
Here's one our farmhouse minimalists will appreciate. It's simple, yet tells the complete story with a sparkly star on top. Plus, it will work with any color palette.
Another win for the modern farmhouse. This Nativity is handmade and can be stained to the color of your choice. It can stand up on a table or hang beautifully on your wall—you get to pick!