Inside Holy Rood Church, Watford, where John Francis Bentley designed an elaborate and complete set of fittings unequalled elsewhere in his work (Photograph: Patrick Comerford, 2025; click in photographs for full-screen images)
Patrick Comerford
Holy Rood Church, the Roman Catholic parish church in Watford, has been described one of the finest churches of the late 19th century. Simon Jenkins, in England’s Thousand Best Churches, says it is ‘a true town church’.
The church was built in 1889-1890 and stands on the west corner of Market Street and Exchange Road in the Hertfordshire town north of London. It is an outstanding late Gothic revival church and was designed by the architect John Francis Bentley (1839-1902), who also designed Westminster Cathedral, and it is a Grade I listed building.
The church stands on a very tight site corner site in the centre of Watford. It is an exceptional example of what the best church architects were working to achieve at the end of the 19th century. They were seeking a return to a refined, pure Gothic architecture in contrast to the showy products of the High Victorian years. Yet, at the same time, they wanted to provide beautiful furnishings and decoration.
Holy Rood Church stands on a very tight site corner site in the centre of Watford (Photograph: Patrick Comerford, 2025)
Bentley prepared the Gothic Revival designs for Holy Rood Church at the same time as he was working on his drawings for the very different Westminster Cathedral. The church in Watford is the only church by Bentley that he was able fully to furnish and decorate as he intended, and it remains a very little altered and harmonious building, with fixtures and fittings of the highest quality.
Bentley was born in Doncaster on 30 January 1839. A master of the neo-Gothic and Byzantine Revival styles, his great opportunity was hia commissioned to design Westminster Cathedral in 1894. After deciding on a Byzantine Revival design, he travelled to Italy to study some of the great early Byzantine-influenced cathedrals, including Saint Mark’s Basilica, Venice. Because of illness and an outbreak of cholera in Istanbul, he was unable to complete his tour with a study of the Hagia Sofia. He ended his tour in Venice and returned to London to begin work on Westminster Cathedral.
Meanwhile, Bentley was working at the same time on Holy Cross Church, Watford. The story of the church begins in 1863, when Father George Bampfield hired a room in Carey Place, Watford, to celebrate Mass. That year he bought a plot of land and built a hut with a corrugated iron roof in Upper Paddock Road that became his chapel.
The Catholic population was growing rapidly in Watford at the time, and Bampfield sought a new, larger site nearer the centre of the town in 1882. He built a chapel in Water Lane near the High Street in 1883. This chapel continued in use until Holy Rood church was opened seven years later.
Inside Holy Rood Church, Watford, facing the west end (Photograph: Patrick Comerford, 2025)
Francis Fisher had bought land known as the Rose and Crown Meadow from Merton College, Oxford, in 1888. He laid out this land in small plots to be developed as Market Street, Percy Road and Marlborough Road, and sold them by public auction.
Stephen Taprell Holland (1843-1922) bought part of the land to build a new church and part of the land was bought by the Dominican Sisters from Harrow for a school and convent.
Holland was the proprietor of the building firm of Holland and Sons, with offices in Bloomsbury. He had become a Roman Catholic in 1862 and paid for building the church. Bentley, the architect he commissioned to design the church, had been apprenticed to the earlier firm of Winslow and Holland in 1855 and his talent had been recognised at an early age by Richard Holland.
Cardinal Manning of Westminster laid the foundation stone of the new church in 1889 (Photograph: Patrick Comerford, 2025)
Cardinal Henry Edward Manning (1808-1892), Archbishop of Westminster, laid the foundation stone of the new church on 29 August 1889. The church opened for worship on 16 September 1890, when the sanctuary, nave, transepts and south aisle had been completed.
Bentley then started work on the tower, baptistry, on the chapel of the Holy Ghost, which was set aside as the chantry for Holland, and on the north aisle. Throughout, the church was furnished according to Bentley’s designs.
Cardinal Herbert Vaughan (1832-1903), Archbishop of Westminster, laid the foundation stone for the tower on 7 May 1894. All the work had been completed by 1900, and the completed church was consecrated by Bishop Robert Brindle (1837-1916), Bishop of Nottingham (1901-1915), on 5 July 1900.
Bentley placed the rood loft with a large rood in the opening between the nave and chancel (Photograph: Patrick Comerford, 2025)
Bentley based his work and designs on late mediaeval architecture, but by no means could he be described as a copyist. There is no conventional chancel arch: instead there is an arch set as high as the roof will permit and a rood loft with a large rood is placed in the opening between the nave and chancel. Below it, there is no chancel screen, yet another device by Bentley to open up the view of the chancel from the nave.
The church has a five-bay nave, with transepts, clerestory, low-pitch roofed aisles, a three-bay chancel with an ambulatory, and a south-west porch.
There are side chapels at the north and south of the east end, and low vestries that extend out to the line of east end. Other details include two octagonal stair turrets.
The north-west tower was built in 1894-1900, mainly in flint and stone, and has panelled battlements.
The chancel, high altar, reredos and east window in Holy Cross Church (Photograph: Patrick Comerford, 2025)
The church has a large east window (1899) by Bentley, who designed an elaborate and complete set of fittings and stained glass that are unequalled elsewhere in his work. However, the west window is by Burlison and Grylls (1904) and the Stations of the Cross (ca 1910) are by Bentley’s friend NHJ Westlake.
The roof and walls have painted decoration, there are opus sectile or tile panels in the chancel, and a rich and elaborate marble and stone altar and reredos with a tabernacle and altar furniture by Bentley.
Other features include the rood beam across the chancel arch, an oak sedilia, a painted stone piscina and an aumbry, a tile and marble floor, the pulpit and the heptagonal marble font with an oak cover.
Six candlesticks and the cross over the tabernacle were added in 1893. However, four of the original candlesticks were later stolen; the other two are now displayed in the Watford Museum.
Betnley designed every detail, including the opus sectile or tile panels in the chancel (Photograph: Patrick Comerford, 2025)
The pulpit was added in 1893 and two canopied shrines with alabaster statues were added in 1893-1894.
A temporary high altar that had been installed for the opening was replaced in 1899 by the present altar and tabernacle.
Electric lighting replaced the original gas lights in 1899, using the gilded bronze pendants designed by Bentley.
Bentley also designed the presbytery and school buildings beside the church.
When Bentley died on 2 March 1902, he was buried in the cemetery behind Saint Mary Magdalen’s Church, Mortlake. Taprell Holland erected the memorial to Bentley over the south-west door in Holy Rood Church, Watford.
Candles burining in front of the Lady Chapel in Holy Rood Church (Photograph: Patrick Comerford, 2025)
Major repairs were carried out to the church in 1966 under Denny and Bryan of Watford, including the repair of the decayed Bath stone dressings, and internal decoration and cleaning. At the same time, the solid fuel heating system was replaced with oil-fired heating.
A large winged pelican originally surmounting the tabernacle was stolen about 1978 and replaced with a smaller pelican of inferior design.
A further scheme of refurbishment in 1990 marked the centenary and included flint and stonework and roof repairs by the stonemason Martin Jones. The internal painted surfaces were cleaned and conserved in the 1990s, the church was redecorated, and a new lighting scheme was installed.
More recent work has included the conservation of the sanctuary ceilings, rood beam and cross, conservation work of the sanctuary reredos and spandrels, and of the Lady Chapel altar and paintings. The altar rails and baptistery railings have been restored to their original colour scheme.
The memorials to ST Holland and JF Bentley in Holy Rood Church (Photographs: Patrick Comerford, 2025)
• Holy Rood Church has six Sunday Masses: 6 pm on Saturday evening; 8 am, 9:30 am, 11 am and 5 pm on Sunday; and a Polish Mass at 2:15 pm.
Holy Rood Church stands on a site bought from Merton College, Oxford (Photograph: Patrick Comerford, 2025)
31 March 2025
Daily prayer in Lent 2025:
27, Monday 31 March 2025

Patrick Comerford
This week began with the Fourth Sunday in Lent (Lent IV) and Mothering Sunday. Today (31 March), the Church Calendar in the Church of England in Common Worship remembers the poet-priest John Donne (1571-1631).
Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.

John 4: 43-54 (NRSVA):
43 When the two days were over, he went from that place to Galilee 44 (for Jesus himself had testified that a prophet has no honour in the prophet’s own country). 45 When he came to Galilee, the Galileans welcomed him, since they had seen all that he had done in Jerusalem at the festival; for they too had gone to the festival.
46 Then he came again to Cana in Galilee where he had changed the water into wine. Now there was a royal official whose son lay ill in Capernaum. 47 When he heard that Jesus had come from Judea to Galilee, he went and begged him to come down and heal his son, for he was at the point of death. 48 Then Jesus said to him, ‘Unless you see signs and wonders you will not believe.’ 49 The official said to him, ‘Sir, come down before my little boy dies.’ 50 Jesus said to him, ‘Go; your son will live.’ The man believed the word that Jesus spoke to him and started on his way. 51 As he was going down, his slaves met him and told him that his child was alive. 52 So he asked them the hour when he began to recover, and they said to him, ‘Yesterday at one in the afternoon the fever left him.’ 53 The father realized that this was the hour when Jesus had said to him, ‘Your son will live.’ So he himself believed, along with his whole household. 54 Now this was the second sign that Jesus did after coming from Judea to Galilee.
‘Ecce Signum’, Sean Lynch’s work on a gable end in East Square, Askeaton, Co Limerick … the healing in John 4 is the second of the seven signs (Photograph: Patrick Comerford)
Today’s Reflection:
The Dominican author and theologian, Timothy Radcliffe, who was made a cardinal at the end of last year (December 2024), points out that that in the Bible, seven is the number of perfection. We know of the six days of creation and how God rested on the seventh. In Saint John’s Gospel, we have seven signs and seven ‘I AM’ sayings disclosing s who Jesus truly is.
In the Gospel reading at the Eucharist today (John 4: 43-54), we have two separate incidents that run together in Saint John’s Gospel: the return of Jesus to Galilee, and the second of the seven signs in the Fourth Gospel.
The first part of this reading (verses 43-45), recalling the return to Galilee, is a bridge passage, a link between two stories of encounters Jesus has with key non-Jewish figures – the Samaritan woman and the villagers of Sychar (see John 4: 1-42) and the royal official from Capernaum (verses 43-54). So with Nicodemus, the woman at the well, and the royal official, we have three key personalities, one Jewish, one Samaritan, and one Gentile.
In between the Samaritans and the Gentiles, Jesus continues on his journey from Jerusalem to Galilee, on the third day he arrives in Cana. So already, we are being prepared to hear about a story of life and death and new life.
We can find a link here between this story and the incident in Saint Luke’s Gospel (Luke 4: 14-21), when Jesus tells us that a prophet is without honour in his own country, and yet he appears at first to be received with honour in Galilee, as he was first received in the synagogues in Galilee when he returned from Jerusalem, according to Saint Luke (see Luke 4: 15).
Jesus says ‘a prophet has no honour in his own country’ (verse 44). But if Jesus believed that he would have no honour in ‘his own country’, why does John tell us that the Galileans ‘welcomed’ him? This same proverb is found in Matthew 13: 57, Mark 6: 4, and Luke 4: 24.
When Jesus comes to Nazareth and teaches in the synagogue, some local people who were there had probably been in Jerusalem when he had performed signs (see John 2: 23; 4: 45). If they had not been in Jerusalem, they would have heard about some of his miracles there. When Jesus arrives in his ‘hometown’, there must have been high expectations. Yet, some people start to ask questions. He may be a popular person and have a growing following. But Nazareth is his hometown, they all know all about him. And so, Jesus performs few miracles there.
He has returned to Galilee, to his ‘own country’ (verse 45), where a prophet is without honour. But when Jesus arrives in Galilee, the people there ‘welcome him’. From what we have seen in Matthew’s account of his arrival at Nazareth, we see virtually the same phenomena. Jesus returns to his ‘hometown’ and receives an initially warm welcome.
The people are aware of the miracles he performed in Jerusalem and now hope to see many more in their own town. But as they reflect on his origins and family background, they find they are not so sure. Has he come to bless the Gentiles as well as the Jews? What seems to start off well ends up in a very disappointing way, both for Christ and for those from his “hometown.”
A short-lived, superficial acceptance of Christ is not the same as an informed, long-term commitment. Although the Galileans initially welcomed Christ, this does not mean that they truly accept him as Messiah. His visit home is disappointing because, although he is initially welcomed, he is not truly honoured.
And yet this interlude also tells us that Christ came as the Saviour of Jews (these three verses), of Samaritans (the previous story), and of Gentiles (the next story) … in other words, of all people, and that he is the Saviour of the whole world.
On a first reading, the story about the healing of the royal official’s son in verses 46-54 seems similar to that of the healing of the centurion’s servant or slave (Matthew 8: 5-13; Luke 7: 2-10). But, despite the similarities, there are many differences. They can be summarised:
• The centurion was a Gentile; the royal official was probably a Gentile, although we are not told so – there is a possibility that he was Jewish.
• The centurion’s servant suffered from a paralysis; the royal official’s son was ill with a fever.
• The centurion lives in Capernaum; the royal official lives in Cana.
• The centurion’s faith is praised by Christ; the royal official and others are rebuked for a deficient faith.
• The centurion urges Jesus not to come, but only to speak the word; the royal official urges Jesus to come.
• The Centurion asks Jewish elders to plead his case; the royal official pleads personally with Jesus.
And so the story of Christ healing the royal official’s son is unique to the Fourth Gospel, as is most of the material in Saint John’s Gospel.
Jesus returns to Cana of Galilee (verse 46), where he turned water into wine at a wedding (John 2: 1-11). The NRSV translates βασιλικός (basilikós) as royal official, although other versions call him a ‘nobleman’. He was probably a servant of Herod, the Tetrarch of Galilee, who is referred to as king in the New Testament (see Matthew 14: 9; Mark 6: 14, 22).
Capernaum was a border town, and it was there that this royal official heard that Jesus is back in Cana once again. The official’s son is at the point of death and this father is desperate. Jesus is now his last and only hope to save his son. He makes the 30 km journey to Cana to find Jesus, and there he begs him to return with him to Capernaum immediately and to heal his dying son.
At first reading, Christ’s response to the royal official appears disturbing: Then Jesus said to him, ‘Unless you see signs and wonders you will not believe.’ The NRSV in a footnote, and other translations, point out that the ‘you’ in verse 48 is plural, and not singular. Therefore, Jesus is speaking to a larger audience and not to, or not just to the royal official.
At first reading, as with the story of the Syro-Phoenician woman in Saint Mark’s Gospel (Mark 7: 24-30), who asks for healing for her daughter, Jesus appears to be caught with his compassion down. But back in Galilee, where a prophet is without honour among his own people, Jesus is not going to rush into performing a miracle to entertain the crowd and to draw attention to himself.
His words of rebuke may be in the hope of dispersing the crowd. He chides them for being interested only in his miracles and not taking to heart what the signs point to.
Certainly the official does not interpret these words as a personal rebuke. For he asks – perhaps even tells – Jesus to come back with him (verse 49).
Perhaps the crowds have left by now. Jesus’ next words are to tell the man: ‘Go; your son will live’ (verse 50). If the crowd has stayed around, these words would have sounded as though they were only intended to get rid of this persistent father, not as words of assurance. He probably headed back home on his own to Capernaum. The crowd disperses, the sign-seekers go away disappointed.
From this story, it appears that the royal official believes – but only to a degree, and not fully. The royal official did not get what we wanted. Jesus did not go back to Capernaum with him. He probably headed home wondering what was happening to his son (verses 51-52).
The man’s belief only comes to full fruition in verse 53, later that evening or perhaps a day later, when he hears that his son was healed at the time Jesus spoke to him. The father now knows he has witnessed a miracle, and he believes, along with his entire household. But this new belief in verse 53 is more informed than the belief in verse 50. It is now a belief in Jesus as the Messiah, as the Saviour of the world.
This is the second sign in Saint John’s Gospel (verse 54). The first sign was at Cana, when Jesus turned the water into wine on the third day, but when most of the guests at the wedding never knew what had happened. It was a ‘sign’ seen only by a few, but it results in the faith of the disciples (see John 2: 1-12).
So too with the second sign, also on the third day. The royal official’s son is healed not in front of the gaping crowd, not even in front of the official’s household. Christ performs this miracle in such a way that only the royal official knows it is a miracle. But when he explained this miracle to his servants, they too become members of the household of faith.
‘He came again to Cana in Galilee where he had changed the water into wine’ (John 4: 46) … an icon in the Lady Chapel in Lichfield Cathedral (Photograph: Patrick Comerford)
Today’s Prayers (Monday 31 March 2025):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Inspiration of the Holy Spirit.’ This theme was introduced yesterday with Reflections by the Revd Rock Higgins, Rector of Saint James the Less Episcopal Church, Ashland, Virginia, and the Triangle of Hope Youth Pilgrimage Lead for the Diocese of Virginia.
The USPG Prayer Diary today (Monday 31 March 2025) invites us to pray:
Lord, bring us into a communion with you that grows richer and more splendid in time. Thank you for the Holy Spirit who lives inside us, comforting, teaching, correcting and leading us. Enable us to hear the Holy Spirit, and through him know you more deeply.
The Collect:
Merciful Lord,
absolve your people from their offences,
that through your bountiful goodness
we may all be delivered from the chains of those sins
which by our frailty we have committed;
grant this, heavenly Father,
for Jesus Christ’s sake, our blessed Lord and Saviour,
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 God,
whose blessed Son our Saviour
gave his back to the smiters
and did not hide his face from shame:
give us grace to endure the sufferings of this present time
with sure confidence in the glory that shall be revealed;
through Jesus Christ our Lord.
Additional Collect:
Merciful Lord,
you know our struggle to serve you:
when sin spoils our lives
and overshadows our hearts,
come to our aid
and turn us back to you again;
through Jesus Christ our Lord.
Yesterday’s Reflection
Continued Tomorrow
The poet priest John Donne is remembered in Common Worship on 31 March … a bust of John Donne at Saint Paul’s Cathedral, London (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
30 March 2025
Saint Mary’s Church, Watford,
an 800-year old church and
the oldest church in Watford
Saint Mary’s Church, Watford, on the High Street in the town centre, is the oldest building in Watford, and dates back 800 years (Photograph: Patrick Comerford, 2025)
Patrick Comerford
Saint Mary’s Church, Watford, on the High Street in the town centre, is the oldest building in Watford, and dates back 800 years.
In a posting yesterday (HERE), I looked at some of the tombs and graves in Saint Mary’s churchyard and the legend of the Fig Tree Tomb. But I visited Saint Mary’s last week to find out more about the history and architecture of of the largest churches in Hertfordshire and Watford’s most ancient remaining building.
The earliest parish records begin until 1539, and the church building today dates mainly from 15th century. But the oldest parts of the fabric date from ca 1230, 12th century stonework has been incorporated into the later mediaeval building and the basin of a baptismal font has survived from the 12th century.
Inside Saint Mary’s Church, Watford, facing east (Photograph: Patrick Comerford, 2025)
Saint Mary’s Church was probably founded in the first half of the 12th century, when a charter was granted for Watford Market to the Abbot of St Albans Abbey as the Lord of the Manor at Cashio. The charter may have been granted during the reign of either Henry I (1100-1135) or Henry II (1154-1189).
However, no part of the existing building dates from earlier than 1230, and it is thought that William of Trumpington, Abbot of St Albans (1230-1235) was the founder.
The church was built in stone and faced in flint, and it has a broad clock tower at the west end that is typical for Hertfordshire, topped with crenelations. The six-bay nave is flanked by north and south aisles lined with octagonal piers, with a clerestory above. The nave has a timber roof with the beams resting on carved angels.
Inside Saint Mary’s Church, Watford, facing west (Photograph: Patrick Comerford, 2025)
From the outside, Saint Mary’s looks for the most part like a 15th century building. The tower, outer walls of the aisles, clerestory, nave roof and south chancel chapel all date from that period.
The chancel forms the older part of the church, and the chancel arch and the double piscina date from the 13th century.
A chapel dedicated to Saint Katherine was added to the south aisle in the late 14th century. The chapel was built by John Heydon, who died in 1400, of The Grove Estate in Watford, and became known as the Heydon Chapel.
The chancel, high altar and east end of Saint Mary’s Church, Watford (Photograph: Patrick Comerford, 2025)
Saint Mary’s was the parish church to the nearby Cassiobury Estate and became the burial place for prominent members of local titled and landed families in Watford. The north chancel chapel, known as the Essex Chapel or the Morison Chapel, has many outstanding monuments and was the burial place of the Earls of Essex and the Morison and Capel families, and their descendants, the Earls of Essex.
The chapel was founded in 1595 by Bridget Hussey (ca 1514/1525-1601), an extraordinary woman who was married three times: Sir Richard Morison (1510-1556) of Cassiobury, who died in Strasbourg; Henry Manners (1526-1563), 2nd Earl of Rutland; and Francis Russell (1527-1585), 2nd Earl of Bedford.
As the Dowager Countess of Rutland and Bedford, she was a prominent social figure and an influential supporter of Puritan causes.
The Essex Chapel or Morison Chapel was founded in 1595 by Bridget Hussey, widow of Sir Richard Morison and Dowager Countess of Rutland and Bedford(Photograph: Patrick Comerford, 2025)
The most striking memorials in the chapel are two large monuments by the sculptor Nicholas Stone, which have been described by the architectural historian Si Nikolaus Pevsner as ‘the chief glory of Watford Church’.
On one side of the chapel is the tomb of Sir Charles Morison (1549-1599), son of the dowager countess. He is shown as a reclining effigy in white marble, with a Van Dyke beard, in armour and with a large Elizabethan ruff round his neck. Morrison is surrounded by an ornate canopy of twin segmental arches supported by two pillars of coloured marble and the family coat of arms. At either end are figures of his son and daughter kneeling in prayer under baldacchinos. A long Latin inscription describes Morison as the founder of the chapel.
On the other side of the chapel is the tomb of his son, Sir Charles Morrison (1587-1628), in a similar style with semi-reclining marble figures of him and his wife Mary. Morrison is seen wearing armour, resting on his elbow, with a skull under his hand, raised above the recumbent figure of his wife; she is reclining on a cushion, wearing a richly embroidered period dress and ruff. The two figures are enclosed in a four-poster canopy and below them at either end are the kneeling figures of a youth, a boy and a young woman kneeling. The Latin inscription says their daughter Elizabeth married Arthur Capell, 1st Baron Capell of Hadham in 1627.
The tomb of Sir Charles Morison (1549-1599) … Pevsner describes the Morison monuments as ‘the chief glory of Watford Church’ (Photograph: Patrick Comerford, 2025)
A smaller wall monument depicts Dorothy Morrison (died 1618), wife of Sir Charles Morrison the elder, kneeling between two marble pillars. The other memorials in the chapel include monuments to various Earls of Essex and members of their families.
The pulpit dates from 1714 and is the work of by Richard Bull. The church has a number of marble monuments to local townspeople, dating from the 17th and 18th centuries. A white marble tablet is to the memory of Robert Clutterbuck, author of the History of Hertfordshire.
The vicars of Saint Mary’s during the 19th century included the Revd the Hon William Robert Capell (1775-1854), a younger son of William Anne Holles Capell (1732-1799), 4th Earl of Essex, and a noted amateur cricketer. He is associated with some versions of the legends associated with the Fig Tree Tomb.
The tomb of Sir Charles Morrison (1587-1628), with semi-reclining marble figures of him and his wife Mary (Photograph: Patrick Comerford, 2025)
The church interior was restored in 1848, and a major restoration in 1871 was led by the architect John Thomas Christopher (1830-1910). At the time, there were plans too for alterations by Sir George Gilbert Scott.
During Christopher’s refurbishment, the exterior plaster was removed and refaced with knapped flint, battlements were added to the tower, the south aisle walls were rebuilt, new roofs were built, and alterations were made to the 15th century south chapel.
The interior fittings introduced at this time included an ornate stone font carved by James Forsyth and a stone reredos carved by E Renversey, and stained glass windows by Heaton, Butler and Bayne were installed.
The oak pews installed at the time were seen as example of carved ornamentation in the Decorated Gothic style with tracery heads and foliate spandrels. The choir stalls of carved oak date from 1840, with new fronts added in 1925 and one stall head carved by the Revd Richard Lee James in 1871, depicts two of his curates
The Essex Chapel was restored in 1916 by Adele Capell, Dowager Countess of Essex, an American socialite and heiress (Photograph: Patrick Comerford, 2025)
The memorials that survived the Victorian restorations include a marble tablet in the south wall to Jane Bell, with a long epitaph written by Dr Samuel Johnson, which his biographer Boswell described as ‘a fine eulogium from the outline of her character and Johnson’s knowledge of her worth’.
Two table tombs that originally stood in the middle of the Essex Chapel were moved in 1907 to the Bedford family chapel in Saint Michael’s Church in Chenies, Buckinghamshire, in 1907. The Essex Chapel was restored in 1916 in memory of George Capell (1857-1916), 7th Earl of Essex, by his widow, Adele Capell, Dowager Countess of Essex, an American socialite and heiress.
King Edward VII attended Saint Mary’s when he visited the Earl of Clarendon at the Grove in 1909. He entered the church through the door to the Essex Chapel, which is now known as the Edward VII door.
The organ, installed in 1935, is the work of JW Walker & Sons. It was restored and improved in 1990 and is now regarded one of the finest organs in the country.
Saint Mary’s Church has been a Grade I listed building since 1952.
The stone reredos was carved by E Renversey (Photograph: Patrick Comerford, 2025)
A new octagonal church hall was built in 1977-1979 on the south side of the church. A further restoration project in 1987 included repairs to the roof and organ.
The latest refurbishment work in 2014-2019 included new flooring, internal plate glass screens, and replacing George Gilbert Scott’s oak pews with modern upholstered chairs. The plans caused controversy with objections from conservationists, heritage bodies including the Victorian Society and Historic England, and Watford Borough Council. However, the scheme was approved by the consistory court, and the nave pews were taken out, with the decorated end panels reused for interior panelling.
Saint Mary’s Church, Watford, is in the Diocese of St Albans. It was announced earlier this month that the Revd Canon Richard Banham, Rector of Wheathampstead, has been appointed Vicar of Saint Mary’s, Watford. Morning Worship on Sundays is at 10:30 am although the style of services has varied during the current vacancy.
Refurbishment works at Saint Mary’s Church in 2014-2019 were controversial at the time (Photograph: Patrick Comerford, 2025)
Patrick Comerford
Saint Mary’s Church, Watford, on the High Street in the town centre, is the oldest building in Watford, and dates back 800 years.
In a posting yesterday (HERE), I looked at some of the tombs and graves in Saint Mary’s churchyard and the legend of the Fig Tree Tomb. But I visited Saint Mary’s last week to find out more about the history and architecture of of the largest churches in Hertfordshire and Watford’s most ancient remaining building.
The earliest parish records begin until 1539, and the church building today dates mainly from 15th century. But the oldest parts of the fabric date from ca 1230, 12th century stonework has been incorporated into the later mediaeval building and the basin of a baptismal font has survived from the 12th century.
Inside Saint Mary’s Church, Watford, facing east (Photograph: Patrick Comerford, 2025)
Saint Mary’s Church was probably founded in the first half of the 12th century, when a charter was granted for Watford Market to the Abbot of St Albans Abbey as the Lord of the Manor at Cashio. The charter may have been granted during the reign of either Henry I (1100-1135) or Henry II (1154-1189).
However, no part of the existing building dates from earlier than 1230, and it is thought that William of Trumpington, Abbot of St Albans (1230-1235) was the founder.
The church was built in stone and faced in flint, and it has a broad clock tower at the west end that is typical for Hertfordshire, topped with crenelations. The six-bay nave is flanked by north and south aisles lined with octagonal piers, with a clerestory above. The nave has a timber roof with the beams resting on carved angels.
Inside Saint Mary’s Church, Watford, facing west (Photograph: Patrick Comerford, 2025)
From the outside, Saint Mary’s looks for the most part like a 15th century building. The tower, outer walls of the aisles, clerestory, nave roof and south chancel chapel all date from that period.
The chancel forms the older part of the church, and the chancel arch and the double piscina date from the 13th century.
A chapel dedicated to Saint Katherine was added to the south aisle in the late 14th century. The chapel was built by John Heydon, who died in 1400, of The Grove Estate in Watford, and became known as the Heydon Chapel.
The chancel, high altar and east end of Saint Mary’s Church, Watford (Photograph: Patrick Comerford, 2025)
Saint Mary’s was the parish church to the nearby Cassiobury Estate and became the burial place for prominent members of local titled and landed families in Watford. The north chancel chapel, known as the Essex Chapel or the Morison Chapel, has many outstanding monuments and was the burial place of the Earls of Essex and the Morison and Capel families, and their descendants, the Earls of Essex.
The chapel was founded in 1595 by Bridget Hussey (ca 1514/1525-1601), an extraordinary woman who was married three times: Sir Richard Morison (1510-1556) of Cassiobury, who died in Strasbourg; Henry Manners (1526-1563), 2nd Earl of Rutland; and Francis Russell (1527-1585), 2nd Earl of Bedford.
As the Dowager Countess of Rutland and Bedford, she was a prominent social figure and an influential supporter of Puritan causes.
The Essex Chapel or Morison Chapel was founded in 1595 by Bridget Hussey, widow of Sir Richard Morison and Dowager Countess of Rutland and Bedford(Photograph: Patrick Comerford, 2025)
The most striking memorials in the chapel are two large monuments by the sculptor Nicholas Stone, which have been described by the architectural historian Si Nikolaus Pevsner as ‘the chief glory of Watford Church’.
On one side of the chapel is the tomb of Sir Charles Morison (1549-1599), son of the dowager countess. He is shown as a reclining effigy in white marble, with a Van Dyke beard, in armour and with a large Elizabethan ruff round his neck. Morrison is surrounded by an ornate canopy of twin segmental arches supported by two pillars of coloured marble and the family coat of arms. At either end are figures of his son and daughter kneeling in prayer under baldacchinos. A long Latin inscription describes Morison as the founder of the chapel.
On the other side of the chapel is the tomb of his son, Sir Charles Morrison (1587-1628), in a similar style with semi-reclining marble figures of him and his wife Mary. Morrison is seen wearing armour, resting on his elbow, with a skull under his hand, raised above the recumbent figure of his wife; she is reclining on a cushion, wearing a richly embroidered period dress and ruff. The two figures are enclosed in a four-poster canopy and below them at either end are the kneeling figures of a youth, a boy and a young woman kneeling. The Latin inscription says their daughter Elizabeth married Arthur Capell, 1st Baron Capell of Hadham in 1627.
The tomb of Sir Charles Morison (1549-1599) … Pevsner describes the Morison monuments as ‘the chief glory of Watford Church’ (Photograph: Patrick Comerford, 2025)
A smaller wall monument depicts Dorothy Morrison (died 1618), wife of Sir Charles Morrison the elder, kneeling between two marble pillars. The other memorials in the chapel include monuments to various Earls of Essex and members of their families.
The pulpit dates from 1714 and is the work of by Richard Bull. The church has a number of marble monuments to local townspeople, dating from the 17th and 18th centuries. A white marble tablet is to the memory of Robert Clutterbuck, author of the History of Hertfordshire.
The vicars of Saint Mary’s during the 19th century included the Revd the Hon William Robert Capell (1775-1854), a younger son of William Anne Holles Capell (1732-1799), 4th Earl of Essex, and a noted amateur cricketer. He is associated with some versions of the legends associated with the Fig Tree Tomb.
The tomb of Sir Charles Morrison (1587-1628), with semi-reclining marble figures of him and his wife Mary (Photograph: Patrick Comerford, 2025)
The church interior was restored in 1848, and a major restoration in 1871 was led by the architect John Thomas Christopher (1830-1910). At the time, there were plans too for alterations by Sir George Gilbert Scott.
During Christopher’s refurbishment, the exterior plaster was removed and refaced with knapped flint, battlements were added to the tower, the south aisle walls were rebuilt, new roofs were built, and alterations were made to the 15th century south chapel.
The interior fittings introduced at this time included an ornate stone font carved by James Forsyth and a stone reredos carved by E Renversey, and stained glass windows by Heaton, Butler and Bayne were installed.
The oak pews installed at the time were seen as example of carved ornamentation in the Decorated Gothic style with tracery heads and foliate spandrels. The choir stalls of carved oak date from 1840, with new fronts added in 1925 and one stall head carved by the Revd Richard Lee James in 1871, depicts two of his curates
The Essex Chapel was restored in 1916 by Adele Capell, Dowager Countess of Essex, an American socialite and heiress (Photograph: Patrick Comerford, 2025)
The memorials that survived the Victorian restorations include a marble tablet in the south wall to Jane Bell, with a long epitaph written by Dr Samuel Johnson, which his biographer Boswell described as ‘a fine eulogium from the outline of her character and Johnson’s knowledge of her worth’.
Two table tombs that originally stood in the middle of the Essex Chapel were moved in 1907 to the Bedford family chapel in Saint Michael’s Church in Chenies, Buckinghamshire, in 1907. The Essex Chapel was restored in 1916 in memory of George Capell (1857-1916), 7th Earl of Essex, by his widow, Adele Capell, Dowager Countess of Essex, an American socialite and heiress.
King Edward VII attended Saint Mary’s when he visited the Earl of Clarendon at the Grove in 1909. He entered the church through the door to the Essex Chapel, which is now known as the Edward VII door.
The organ, installed in 1935, is the work of JW Walker & Sons. It was restored and improved in 1990 and is now regarded one of the finest organs in the country.
Saint Mary’s Church has been a Grade I listed building since 1952.
The stone reredos was carved by E Renversey (Photograph: Patrick Comerford, 2025)
A new octagonal church hall was built in 1977-1979 on the south side of the church. A further restoration project in 1987 included repairs to the roof and organ.
The latest refurbishment work in 2014-2019 included new flooring, internal plate glass screens, and replacing George Gilbert Scott’s oak pews with modern upholstered chairs. The plans caused controversy with objections from conservationists, heritage bodies including the Victorian Society and Historic England, and Watford Borough Council. However, the scheme was approved by the consistory court, and the nave pews were taken out, with the decorated end panels reused for interior panelling.
Saint Mary’s Church, Watford, is in the Diocese of St Albans. It was announced earlier this month that the Revd Canon Richard Banham, Rector of Wheathampstead, has been appointed Vicar of Saint Mary’s, Watford. Morning Worship on Sundays is at 10:30 am although the style of services has varied during the current vacancy.
Refurbishment works at Saint Mary’s Church in 2014-2019 were controversial at the time (Photograph: Patrick Comerford, 2025)
Daily prayer in Lent 2025:
26, Sunday 30 March 2025,
the Fourth Sunday in Lent,
Mothering Sunday
‘Mother and Child’ … a sculpture by Anna Raynoch in Auschwitz (Photograph: Patrick Comerford)
Patrick Comerford
Today is the Fourth Sunday in Lent (Lent IV) and Mothering Sunday or Mothers’ Day. Later this morning, I am reading one of the lessons at the Mothering Sunday Eucharist in Saint Mary and Saint Giles Church in Stony Stratford.
This Sunday is also known as Laetare Sunday. Traditionally, this has been a day of celebration within Lent, and the name Laetare Sunday comes from the incipit of the Introit for the Mass, Laetare Jerusalem, ‘Rejoice, O Jerusalem’ (Isaiah 66: 10).
This Sunday is also known as Rose Sunday because rose-coloured rather than violet vestments are worn in many churches on this day.
The clocks went forward an hour during the night, and I may have to catch up on that lost hour of sleep later today. But, before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The distress of refugee Syrian mothers and fathers seen by the artist Kaiti Hsu
Luke 15: 1-3, 11b-32 (NRSVA):
15 Now all the tax-collectors and sinners were coming near to listen to him. 2 And the Pharisees and the scribes were grumbling and saying, ‘This fellow welcomes sinners and eats with them.’
3 So he told them this parable:
11b … ‘There was a man who had two sons. 12 The younger of them said to his father, “Father, give me the share of the property that will belong to me.” So he divided his property between them. 13 A few days later the younger son gathered all he had and travelled to a distant country, and there he squandered his property in dissolute living. 14 When he had spent everything, a severe famine took place throughout that country, and he began to be in need. 15 So he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. 16 He would gladly have filled himself with the pods that the pigs were eating; and no one gave him anything. 17 But when he came to himself he said, “How many of my father’s hired hands have bread enough and to spare, but here I am dying of hunger! 18 I will get up and go to my father, and I will say to him, ‘Father, I have sinned against heaven and before you; 19 I am no longer worthy to be called your son; treat me like one of your hired hands.’” 20 So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. 21 Then the son said to him, “Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.” 22 But the father said to his slaves, “Quickly, bring out a robe – the best one – and put it on him; put a ring on his finger and sandals on his feet. 23 And get the fatted calf and kill it, and let us eat and celebrate; 24 for this son of mine was dead and is alive again; he was lost and is found!” And they began to celebrate.
25 ‘Now his elder son was in the field; and when he came and approached the house, he heard music and dancing. 26 He called one of the slaves and asked what was going on. 27 He replied, “Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.” 28 Then he became angry and refused to go in. His father came out and began to plead with him. 29 But he answered his father, “Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends. 30 But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!” 31 Then the father said to him, “Son, you are always with me, and all that is mine is yours. 32 But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found”.’
‘Woman, here is your son … Here is your mother’ (John 19: 26, 27) … a Pieta image in the Chapel in Sidney Sussex College, Cambridge (Photograph: Patrick Comerford)
Today’s Reflection:
I grew up on a solid diet of English boys’ comics, graduating from the Beano and the Dandy in the 1950s to the Victor, the Valiant and the Hotspur in the early 1960s, and books and films set in places like Stalag Luft III, such as The Wooden Horse and The Great Escape.
There were limited storylines, and the characters never had any great depth to them.
In those decades immediately after World War II, Germans were caricatures rather characters, portrayed as Huns who had a limited vocabulary.
And I remember how they always referred to the Vaterland. Somehow, seeing your country as the Father-land made you harsh, unforgiving, demanding and violent. While those who saw their country as a mother, whether it was Britannia or Marianne, or perhaps even Hibernia, were supposed to be more caring, empathetic and ethical, endowed with justice and mercy.
These images somehow played on, pandered to, the images a previous generation had of the different roles of a father and a mother.
So, culturally it may come as a surprise, perhaps even a cultural challenge, to many this morning, that one of the other Gospel readings provided for Mothering Sunday this year is a Parable that tells us what it is to be a good father, the Parable of the Prodigal Son.
Culturally we are predisposed to thinking of this parable as the story of the Prodigal Son. But this is not a story teaching us how to be wayward children. The emphasis is three-way: the wayward son, the unforgiving or begrudging son, and the loving Father.
The missing person in this story is the Mother of these two sons.
The people who first heard that parable – eager tax collectors and sinners, grumbling Pharisees and Scribes – may well have been mindful of the Biblical saying: ‘A wise son makes a glad father, but a foolish son is a mother’s grief’ (Proverbs 10:1).
Or inwardly they may have been critical of the father, recalling another saying in the Book of Proverbs: ‘Train children in the right way, and when old, they will not stray’ (Proverbs 22: 6).
We all know what bad parenting is like. I know myself. I know what it is to have two sets of parents, and four sets of grandparents, who came with different gifts and different deficiencies. But I am also aware of my own many failings as a parent too, and on this Mothering Sunday I hope that in time I am forgiven for the many times I have failed as a father.
In the story of the Prodigal Son, Christ rejects all the dysfunctional models of parenting we have inherited and received.
Those first listeners to this parable may well have had wayward sons and jealous sons, and the story, initially, would have been no surprise, would have been one they knew only too well.
But they no longer need to be challenged as adult children. The challenge they need is about their own parenting skills. And they may well have been distressed as they hear a story about a man who behaves not like a father would be expected to behave but like a mother.
Where was the mother of the Prodigal Son? Did she have a role in this family drama?
Had she been praying ever since her wayward son left home, asking God to keep him safe, to bring him home?
Perhaps it was her prayers that reached him in some way and reminded her son of home.
But the Father in the parable is also both Father and Mother to the Son.
He behaves just like a mother would in these circumstances.
He is constantly looking and waiting and watching for him until the day he sees him.
And when he sees him, instead of being the perfectly-behaved gentleman, he is filled up with emotions, he runs, he hugs, he kisses. He finds him clean clothes, he finds clean shoes, he feeds him. And like a good mother, he probably also tells him his room is made up, it has always been there for him.
The father of the Prodigal Son bucks all the images of parenting we have inherited: he is both mother and father to his children.
The sufferings and compassion of three images in recent years illustrate for me how loving parents can be reflections of divine majesty and grace.
I think of the pregnant mother, a qualified solicitor who had been homeless, told Valerie Cox on RTÉ radio some years ago how she was forced to walk the streets of Dublin because the hostel where she was staying would not allow her in until 7.30 in the evening.
Like the Prodigal Son, no one gave her anything and she had no proper bed at night. She was 6½ months pregnant, had an eight-year-old daughter, and Mother Ireland has betrayed her.
Or I think of mothers as refugees crossing the Channel nd seeing their children drown just before they reach the shores of England.
We see it as our problem rather than seeing it as a problem for the people fleeing war and savage violence.
Or I think of Nuala Creane, who spoke movingly at the funeral of her son Sebastian, who was murdered in Bray in 2009. In a well-sculpted eulogy, carved with all the beauty, precision, delicacy and impact of a Pieta being sculpted by a Michelangelo, she told all present that ‘my story, my God is the God of Small Things. I see God’s presence in the little details.’
She spoke of the heartbreak and the choice that faces everyone confronted with the deepest personal tragedies, admitting, ‘Our hearts are broken but maybe our hearts needed to be broken so that they could expand.’
Broken hearts, expanding hearts, souls that have been pierced, rising to the challenge with unconditional love … this is how I hope I understand the majesty and the glory of Christ, at the best of times and at the worst of times.
How as a society – whether it is our local community, this land, or in Europe – are we mothers to mothers in need?
How, as a Church, so often spoken of lovingly as ‘Mother Church,’ do we speak up for God’s children in their time of need and despair?
Dr Samuel Johnson’s ‘Last Letter to his Aged Mother,’ written on 20 January 1769, reads:
Dear Honoured Mother:
Neither your condition nor your character make it fit for me to say much. You have been the best mother, and I believe the best woman, in the world. I thank you for your indulgence to me, and beg forgiveness of all that I have done ill, and all that I have omitted to do well. God grant you his Holy Spirit, and receive you to everlasting happiness, for Jesus Christ’s sake. Amen. Lord Jesus receive your spirit. Amen.
I suppose, on this Mothering Sunday, that Christ had good experiences of mothering as he was growing up. Just a few verses before the parable of the Prodigal Son, he uses a most maternal image as he laments over Jerusalem and declares: ‘Jerusalem, Jerusalem … How often have I desired to gather your children together as a hen gathers her brood under her wings …’ (Luke 13: 34).
The Christ Child, when he was born, was cradled in the lap of a loving mother who at the time could never know that when he died and was taken down from the cross she would cradle him once again in her lap.
But the experience of a mother’s loss and grief that come to mind in Lent is given new hope at Easter.
On Mothering Sunday, we move through Lent towards Good Friday and Easter Day, How do we, like Christ, and like so many suffering mothers, grow to understand those who suffer, those who grieve, those who forgive?
‘A well-sculpted eulogy, carved with all the beauty, precision, delicacy and impact of a Pieta being sculpted by a Michelangelo’ … a copy of Michelangelo’s Pieta in the Church of Saint Peter and Saint Paul in Athlone (Photograph: Patrick Comerford)
Today’s Prayers (Sunday 30 March 2025, Lent IV, Mothering Sunday):
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 ‘Inspiration of the Holy Spirit.’ This theme is introduced today with Reflections from the Revd Rock Higgins, Rector of Saint James the Less Episcopal Church, Ashland, Virginia, and the Triangle of Hope Youth Pilgrimage Lead for the Diocese of Virginia:
As we continue to journey through Lent we share an extract from USPG’s 2025 Lent Course focused on the Nicene Creed.
Our work with the Triangle of Hope is a ministry of reconciliation. One of the greatest gifts of my life has been the opportunity to work with sisters and brothers on three continents to overcome the nightmares of the transatlantic slave trade. This is something that none of us can do in isolation, but in and through the humility that comes from being transformed by the Holy Spirit working in and through as ‘new creations.’
This work comes with much sweat and tears, often stretching us in uncomfortable ways. But like all things worth having, we must work to make it a reality. In our pilgrimages in each of our dioceses, we see the evidence of the legacy of the work done in the past. We cannot wish it away, nor can we ignore it. As we follow the prompting of the Holy Spirit in our lives, we can honestly ‘worship and glorify’ which we promise to do in the Creed.
This season, where can you be about a ‘ministry of reconciliation’? Where can you put in your sweat and tears to help fulfil God’s dream for our hurting and sin-ravaged world? While the Triangle of Hope stretches across continents, your ministry might be with a neighbour or a family member. Begin where you are and let the Holy Spirit guide you to wholeness and healing.
[For the full reflection and others from USPG’s partner churches around the world, you can order or download the course at www.uspg.org.uk].
The USPG Prayer Diary today (Sunday 30 March 2025, Lent IV, Mothering Sunday) invites us to pray:
Lord, we thank you for the gift of motherhood. Today, we celebrate the loving sacrifice of mothers, both biological and spiritual, who nurture and guide us in your ways. Bless all who mother with joy, strength, and love. May they feel deeply appreciated and honoured today and every day.
The Collect:
Merciful Lord,
absolve your people from their offences,
that through your bountiful goodness
we may all be delivered from the chains of those sins
which by our frailty we have committed;
grant this, heavenly Father,
for Jesus Christ’s sake, our blessed Lord and Saviour,
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 God,
whose blessed Son our Saviour
gave his back to the smiters
and did not hide his face from shame:
give us grace to endure the sufferings of this present time
with sure confidence in the glory that shall be revealed;
through Jesus Christ our Lord.
Additional Collect:
Merciful Lord,
you know our struggle to serve you:
when sin spoils our lives
and overshadows our hearts,
come to our aid
and turn us back to you again;
through Jesus Christ our Lord.
Yesterday’s Reflection
Continued Tomorrow
The grave of Samuel Johnson’s mother and father in Saint Michael’s Church, Lichfield (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
Today is the Fourth Sunday in Lent (Lent IV) and Mothering Sunday or Mothers’ Day. Later this morning, I am reading one of the lessons at the Mothering Sunday Eucharist in Saint Mary and Saint Giles Church in Stony Stratford.
This Sunday is also known as Laetare Sunday. Traditionally, this has been a day of celebration within Lent, and the name Laetare Sunday comes from the incipit of the Introit for the Mass, Laetare Jerusalem, ‘Rejoice, O Jerusalem’ (Isaiah 66: 10).
This Sunday is also known as Rose Sunday because rose-coloured rather than violet vestments are worn in many churches on this day.
The clocks went forward an hour during the night, and I may have to catch up on that lost hour of sleep later today. But, before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The distress of refugee Syrian mothers and fathers seen by the artist Kaiti Hsu
Luke 15: 1-3, 11b-32 (NRSVA):
15 Now all the tax-collectors and sinners were coming near to listen to him. 2 And the Pharisees and the scribes were grumbling and saying, ‘This fellow welcomes sinners and eats with them.’
3 So he told them this parable:
11b … ‘There was a man who had two sons. 12 The younger of them said to his father, “Father, give me the share of the property that will belong to me.” So he divided his property between them. 13 A few days later the younger son gathered all he had and travelled to a distant country, and there he squandered his property in dissolute living. 14 When he had spent everything, a severe famine took place throughout that country, and he began to be in need. 15 So he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. 16 He would gladly have filled himself with the pods that the pigs were eating; and no one gave him anything. 17 But when he came to himself he said, “How many of my father’s hired hands have bread enough and to spare, but here I am dying of hunger! 18 I will get up and go to my father, and I will say to him, ‘Father, I have sinned against heaven and before you; 19 I am no longer worthy to be called your son; treat me like one of your hired hands.’” 20 So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. 21 Then the son said to him, “Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.” 22 But the father said to his slaves, “Quickly, bring out a robe – the best one – and put it on him; put a ring on his finger and sandals on his feet. 23 And get the fatted calf and kill it, and let us eat and celebrate; 24 for this son of mine was dead and is alive again; he was lost and is found!” And they began to celebrate.
25 ‘Now his elder son was in the field; and when he came and approached the house, he heard music and dancing. 26 He called one of the slaves and asked what was going on. 27 He replied, “Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.” 28 Then he became angry and refused to go in. His father came out and began to plead with him. 29 But he answered his father, “Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends. 30 But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!” 31 Then the father said to him, “Son, you are always with me, and all that is mine is yours. 32 But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found”.’
‘Woman, here is your son … Here is your mother’ (John 19: 26, 27) … a Pieta image in the Chapel in Sidney Sussex College, Cambridge (Photograph: Patrick Comerford)
Today’s Reflection:
I grew up on a solid diet of English boys’ comics, graduating from the Beano and the Dandy in the 1950s to the Victor, the Valiant and the Hotspur in the early 1960s, and books and films set in places like Stalag Luft III, such as The Wooden Horse and The Great Escape.
There were limited storylines, and the characters never had any great depth to them.
In those decades immediately after World War II, Germans were caricatures rather characters, portrayed as Huns who had a limited vocabulary.
And I remember how they always referred to the Vaterland. Somehow, seeing your country as the Father-land made you harsh, unforgiving, demanding and violent. While those who saw their country as a mother, whether it was Britannia or Marianne, or perhaps even Hibernia, were supposed to be more caring, empathetic and ethical, endowed with justice and mercy.
These images somehow played on, pandered to, the images a previous generation had of the different roles of a father and a mother.
So, culturally it may come as a surprise, perhaps even a cultural challenge, to many this morning, that one of the other Gospel readings provided for Mothering Sunday this year is a Parable that tells us what it is to be a good father, the Parable of the Prodigal Son.
Culturally we are predisposed to thinking of this parable as the story of the Prodigal Son. But this is not a story teaching us how to be wayward children. The emphasis is three-way: the wayward son, the unforgiving or begrudging son, and the loving Father.
The missing person in this story is the Mother of these two sons.
The people who first heard that parable – eager tax collectors and sinners, grumbling Pharisees and Scribes – may well have been mindful of the Biblical saying: ‘A wise son makes a glad father, but a foolish son is a mother’s grief’ (Proverbs 10:1).
Or inwardly they may have been critical of the father, recalling another saying in the Book of Proverbs: ‘Train children in the right way, and when old, they will not stray’ (Proverbs 22: 6).
We all know what bad parenting is like. I know myself. I know what it is to have two sets of parents, and four sets of grandparents, who came with different gifts and different deficiencies. But I am also aware of my own many failings as a parent too, and on this Mothering Sunday I hope that in time I am forgiven for the many times I have failed as a father.
In the story of the Prodigal Son, Christ rejects all the dysfunctional models of parenting we have inherited and received.
Those first listeners to this parable may well have had wayward sons and jealous sons, and the story, initially, would have been no surprise, would have been one they knew only too well.
But they no longer need to be challenged as adult children. The challenge they need is about their own parenting skills. And they may well have been distressed as they hear a story about a man who behaves not like a father would be expected to behave but like a mother.
Where was the mother of the Prodigal Son? Did she have a role in this family drama?
Had she been praying ever since her wayward son left home, asking God to keep him safe, to bring him home?
Perhaps it was her prayers that reached him in some way and reminded her son of home.
But the Father in the parable is also both Father and Mother to the Son.
He behaves just like a mother would in these circumstances.
He is constantly looking and waiting and watching for him until the day he sees him.
And when he sees him, instead of being the perfectly-behaved gentleman, he is filled up with emotions, he runs, he hugs, he kisses. He finds him clean clothes, he finds clean shoes, he feeds him. And like a good mother, he probably also tells him his room is made up, it has always been there for him.
The father of the Prodigal Son bucks all the images of parenting we have inherited: he is both mother and father to his children.
The sufferings and compassion of three images in recent years illustrate for me how loving parents can be reflections of divine majesty and grace.
I think of the pregnant mother, a qualified solicitor who had been homeless, told Valerie Cox on RTÉ radio some years ago how she was forced to walk the streets of Dublin because the hostel where she was staying would not allow her in until 7.30 in the evening.
Like the Prodigal Son, no one gave her anything and she had no proper bed at night. She was 6½ months pregnant, had an eight-year-old daughter, and Mother Ireland has betrayed her.
Or I think of mothers as refugees crossing the Channel nd seeing their children drown just before they reach the shores of England.
We see it as our problem rather than seeing it as a problem for the people fleeing war and savage violence.
Or I think of Nuala Creane, who spoke movingly at the funeral of her son Sebastian, who was murdered in Bray in 2009. In a well-sculpted eulogy, carved with all the beauty, precision, delicacy and impact of a Pieta being sculpted by a Michelangelo, she told all present that ‘my story, my God is the God of Small Things. I see God’s presence in the little details.’
She spoke of the heartbreak and the choice that faces everyone confronted with the deepest personal tragedies, admitting, ‘Our hearts are broken but maybe our hearts needed to be broken so that they could expand.’
Broken hearts, expanding hearts, souls that have been pierced, rising to the challenge with unconditional love … this is how I hope I understand the majesty and the glory of Christ, at the best of times and at the worst of times.
How as a society – whether it is our local community, this land, or in Europe – are we mothers to mothers in need?
How, as a Church, so often spoken of lovingly as ‘Mother Church,’ do we speak up for God’s children in their time of need and despair?
Dr Samuel Johnson’s ‘Last Letter to his Aged Mother,’ written on 20 January 1769, reads:
Dear Honoured Mother:
Neither your condition nor your character make it fit for me to say much. You have been the best mother, and I believe the best woman, in the world. I thank you for your indulgence to me, and beg forgiveness of all that I have done ill, and all that I have omitted to do well. God grant you his Holy Spirit, and receive you to everlasting happiness, for Jesus Christ’s sake. Amen. Lord Jesus receive your spirit. Amen.
I suppose, on this Mothering Sunday, that Christ had good experiences of mothering as he was growing up. Just a few verses before the parable of the Prodigal Son, he uses a most maternal image as he laments over Jerusalem and declares: ‘Jerusalem, Jerusalem … How often have I desired to gather your children together as a hen gathers her brood under her wings …’ (Luke 13: 34).
The Christ Child, when he was born, was cradled in the lap of a loving mother who at the time could never know that when he died and was taken down from the cross she would cradle him once again in her lap.
But the experience of a mother’s loss and grief that come to mind in Lent is given new hope at Easter.
On Mothering Sunday, we move through Lent towards Good Friday and Easter Day, How do we, like Christ, and like so many suffering mothers, grow to understand those who suffer, those who grieve, those who forgive?
‘A well-sculpted eulogy, carved with all the beauty, precision, delicacy and impact of a Pieta being sculpted by a Michelangelo’ … a copy of Michelangelo’s Pieta in the Church of Saint Peter and Saint Paul in Athlone (Photograph: Patrick Comerford)
Today’s Prayers (Sunday 30 March 2025, Lent IV, Mothering Sunday):
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 ‘Inspiration of the Holy Spirit.’ This theme is introduced today with Reflections from the Revd Rock Higgins, Rector of Saint James the Less Episcopal Church, Ashland, Virginia, and the Triangle of Hope Youth Pilgrimage Lead for the Diocese of Virginia:
As we continue to journey through Lent we share an extract from USPG’s 2025 Lent Course focused on the Nicene Creed.
Our work with the Triangle of Hope is a ministry of reconciliation. One of the greatest gifts of my life has been the opportunity to work with sisters and brothers on three continents to overcome the nightmares of the transatlantic slave trade. This is something that none of us can do in isolation, but in and through the humility that comes from being transformed by the Holy Spirit working in and through as ‘new creations.’
This work comes with much sweat and tears, often stretching us in uncomfortable ways. But like all things worth having, we must work to make it a reality. In our pilgrimages in each of our dioceses, we see the evidence of the legacy of the work done in the past. We cannot wish it away, nor can we ignore it. As we follow the prompting of the Holy Spirit in our lives, we can honestly ‘worship and glorify’ which we promise to do in the Creed.
This season, where can you be about a ‘ministry of reconciliation’? Where can you put in your sweat and tears to help fulfil God’s dream for our hurting and sin-ravaged world? While the Triangle of Hope stretches across continents, your ministry might be with a neighbour or a family member. Begin where you are and let the Holy Spirit guide you to wholeness and healing.
[For the full reflection and others from USPG’s partner churches around the world, you can order or download the course at www.uspg.org.uk].
The USPG Prayer Diary today (Sunday 30 March 2025, Lent IV, Mothering Sunday) invites us to pray:
Lord, we thank you for the gift of motherhood. Today, we celebrate the loving sacrifice of mothers, both biological and spiritual, who nurture and guide us in your ways. Bless all who mother with joy, strength, and love. May they feel deeply appreciated and honoured today and every day.
The Collect:
Merciful Lord,
absolve your people from their offences,
that through your bountiful goodness
we may all be delivered from the chains of those sins
which by our frailty we have committed;
grant this, heavenly Father,
for Jesus Christ’s sake, our blessed Lord and Saviour,
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 God,
whose blessed Son our Saviour
gave his back to the smiters
and did not hide his face from shame:
give us grace to endure the sufferings of this present time
with sure confidence in the glory that shall be revealed;
through Jesus Christ our Lord.
Additional Collect:
Merciful Lord,
you know our struggle to serve you:
when sin spoils our lives
and overshadows our hearts,
come to our aid
and turn us back to you again;
through Jesus Christ our Lord.
Yesterday’s Reflection
Continued Tomorrow
The grave of Samuel Johnson’s mother and father in Saint Michael’s Church, Lichfield (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
29 March 2025
The fig tree tomb in
Watford churchyard:
a sign for an atheist
or a vicar’s legacy?
The fig tree – and the inscription – have long disappeared from the Fig Tree Tomb at Saint Mary’s Church in Watford (Photograph: Patrick Comerford, 2025)
Patrick Comerford
If I had the space and the soil, the patience and the time, the two trees I would like to try to grow are an olive tree and a fig tree.
They are signs of life and God’s blessings in creation, of life and of continuity in life. There is a very large fig tree off the High Street in Stony Stratford and small potted olive trees outside some of the restaurants in Milton Keynes. Fig trees and olive trees at any time of the year also bring back warm memories of Greece.
But during my visit to Watford earlier this week, I heard the story of what surely must have been one of the most unusual fig trees in an English churchyard.
Saint Mary’s Church is the oldest building in Watford, and the churchyard has 13 prominent tombs, of which nine are nationally listed chest tombs, one is locally listed, two have been reconstructed from piles of stone, and one is a nationally-listed headstone.
A headstone from 1809 is of George Edward Doney, a loyal servant to the Earl of Essex who lived at Cassiobury House in Watford. He was born in Gambia and sold into slavery in Virginia. He later earned his freedom and came to Watford as a free man. His headstone is of national significance and represents an important aspect of the social history of the town.
Saint Mary’s churchyard has 13 prominent tombs (Photograph: Patrick Comerford, 2025)
At the south-east corner of the churchyard, the Fig Tree Tomb was a popular tourist attraction in Victorian Watford. Local legend claims that the person buried there was an atheist, who had asked that something be buried in the tomb that could germinate if there was life after death. If there was a God, this would grow and burst the tomb to prove to his family that his soul was alive. If not, then nothing would happen and he would be proved correct.
The existence of God was said to have been proven when a fig tree sprouted up from the tomb and dislodged the lid.
The strange sight drew visitors to the graveyard in large numbers. They came to hear the story and they left taking a twig from the tree as a souvenir.
Whoever was buried in the tomb must have come from a wealthy family as the tomb is of Portland stone with an elaborate design, and the slate panel would have had crisp carving with the name and details of the dead person. It is unlikely though that an atheist would have been given such an impressive tomb so close to the church.
Over time, the slate panel was worn away and eroded and the inscription is no longer legible, so the details in any version of the legend are difficult if not impossible to verify.
One version of the legend says it was the grave of a naval officer named Ben Wangford. However, historians have not been able to identify anyone of the name Wangford in naval records.
Details about Ben Wangford grew as the story of the Fig Tree grew, attracting visitors to the church and the churchyard in ever-increasing numbers.
Henry Williams describes hundreds of people making long excursions to see the fig tree in the 1880s and taking home a leaf or small branch (Photograph: Patrick Comerford, 2025)
Henry Williams, in his History of Watford, writing in 1884, described the fig tree growing through the tomb and he reported that each year it ‘exhibits considerable luxuriance and sometimes produces figs.’ He said the fig tree had ‘probably grown there for close upon 100 years’, which would date it to the 1790s, or even the 1780s.
He described hundreds of people visiting the churchyard, many making long excursions to see the fig tree and taking home a leaf or small branch.
However, Williams said that when the tomb was opened it was found that the root of the tree was four or five feet above where the dead man’s head must have been. He said some tendrils had become attached to the bottom of the vault and this was said to explain the luxuriant growth of the fig tree.
For some, the fact the tree did not grow out of the coffin discredited the old legends. Others still believed it was strange that a fig tree should grow out of a tomb at all. The coffin inside the tomb was found to have a projection at the top. This led to speculation that the buried person had died with his or her knees up and that, after death, the knees could not be straightened.
Over a decade later, a writer in the parish magazine in 1898 said Ben Wangford had lived about the middle of the previous century, that he was a man of enormous size, and ‘his boots could contain a bushel of corn.’ But the writer admitted he knew nothing more – whether the dead man was from Watford, single or married.
In The Book of Watford, Bob Nunn offers another version or a similar story about a woman who was atheist. Her tomb was accidentally when the churchyard was being lowered and graves were being levelled.
Yet another theory suggested the seed of the fig tree could have been accidentally thrown into the tomb by the Revd the Hon William Robert Capel (1775-1854), who was the Vicar of Saint Mary’s from 1799 to 1855. He was William Anne Capell (1743-1799), 4th Earl of Essex; he grew fig trees and had a taste for eating figs as he walked to church, spitting out the pips along his way from the vicarage.
The churchyard was taken over by Watford Council in recent years ago and is now an open space. Sadly, the Fig Tree itself died in 1963 after a long and cold winter, though some writers suggest it was helped on its way by local officials who thought it was in the way.
The fig tree may be long gone, but the legend and the tomb remain with several versions of the story.
Meanwhile, I am looking forward to seeing some more fig trees – and olive trees – when I am back in Crete during Easter next month.
A fig tree in full blook close to the ruins of Saint Mary Magdalene Church in Stony Stratford (Photograph: Patrick Comerford)
Patrick Comerford
If I had the space and the soil, the patience and the time, the two trees I would like to try to grow are an olive tree and a fig tree.
They are signs of life and God’s blessings in creation, of life and of continuity in life. There is a very large fig tree off the High Street in Stony Stratford and small potted olive trees outside some of the restaurants in Milton Keynes. Fig trees and olive trees at any time of the year also bring back warm memories of Greece.
But during my visit to Watford earlier this week, I heard the story of what surely must have been one of the most unusual fig trees in an English churchyard.
Saint Mary’s Church is the oldest building in Watford, and the churchyard has 13 prominent tombs, of which nine are nationally listed chest tombs, one is locally listed, two have been reconstructed from piles of stone, and one is a nationally-listed headstone.
A headstone from 1809 is of George Edward Doney, a loyal servant to the Earl of Essex who lived at Cassiobury House in Watford. He was born in Gambia and sold into slavery in Virginia. He later earned his freedom and came to Watford as a free man. His headstone is of national significance and represents an important aspect of the social history of the town.
Saint Mary’s churchyard has 13 prominent tombs (Photograph: Patrick Comerford, 2025)
At the south-east corner of the churchyard, the Fig Tree Tomb was a popular tourist attraction in Victorian Watford. Local legend claims that the person buried there was an atheist, who had asked that something be buried in the tomb that could germinate if there was life after death. If there was a God, this would grow and burst the tomb to prove to his family that his soul was alive. If not, then nothing would happen and he would be proved correct.
The existence of God was said to have been proven when a fig tree sprouted up from the tomb and dislodged the lid.
The strange sight drew visitors to the graveyard in large numbers. They came to hear the story and they left taking a twig from the tree as a souvenir.
Whoever was buried in the tomb must have come from a wealthy family as the tomb is of Portland stone with an elaborate design, and the slate panel would have had crisp carving with the name and details of the dead person. It is unlikely though that an atheist would have been given such an impressive tomb so close to the church.
Over time, the slate panel was worn away and eroded and the inscription is no longer legible, so the details in any version of the legend are difficult if not impossible to verify.
One version of the legend says it was the grave of a naval officer named Ben Wangford. However, historians have not been able to identify anyone of the name Wangford in naval records.
Details about Ben Wangford grew as the story of the Fig Tree grew, attracting visitors to the church and the churchyard in ever-increasing numbers.
Henry Williams describes hundreds of people making long excursions to see the fig tree in the 1880s and taking home a leaf or small branch (Photograph: Patrick Comerford, 2025)
Henry Williams, in his History of Watford, writing in 1884, described the fig tree growing through the tomb and he reported that each year it ‘exhibits considerable luxuriance and sometimes produces figs.’ He said the fig tree had ‘probably grown there for close upon 100 years’, which would date it to the 1790s, or even the 1780s.
He described hundreds of people visiting the churchyard, many making long excursions to see the fig tree and taking home a leaf or small branch.
However, Williams said that when the tomb was opened it was found that the root of the tree was four or five feet above where the dead man’s head must have been. He said some tendrils had become attached to the bottom of the vault and this was said to explain the luxuriant growth of the fig tree.
For some, the fact the tree did not grow out of the coffin discredited the old legends. Others still believed it was strange that a fig tree should grow out of a tomb at all. The coffin inside the tomb was found to have a projection at the top. This led to speculation that the buried person had died with his or her knees up and that, after death, the knees could not be straightened.
Over a decade later, a writer in the parish magazine in 1898 said Ben Wangford had lived about the middle of the previous century, that he was a man of enormous size, and ‘his boots could contain a bushel of corn.’ But the writer admitted he knew nothing more – whether the dead man was from Watford, single or married.
In The Book of Watford, Bob Nunn offers another version or a similar story about a woman who was atheist. Her tomb was accidentally when the churchyard was being lowered and graves were being levelled.
Yet another theory suggested the seed of the fig tree could have been accidentally thrown into the tomb by the Revd the Hon William Robert Capel (1775-1854), who was the Vicar of Saint Mary’s from 1799 to 1855. He was William Anne Capell (1743-1799), 4th Earl of Essex; he grew fig trees and had a taste for eating figs as he walked to church, spitting out the pips along his way from the vicarage.
The churchyard was taken over by Watford Council in recent years ago and is now an open space. Sadly, the Fig Tree itself died in 1963 after a long and cold winter, though some writers suggest it was helped on its way by local officials who thought it was in the way.
The fig tree may be long gone, but the legend and the tomb remain with several versions of the story.
Meanwhile, I am looking forward to seeing some more fig trees – and olive trees – when I am back in Crete during Easter next month.
A fig tree in full blook close to the ruins of Saint Mary Magdalene Church in Stony Stratford (Photograph: Patrick Comerford)
Daily prayer in Lent 2025:
25, Saturday 29 March 2025
The Pharisee and the Publican (Luke 18: 9-14) … a stained glass window in Saint Michael’s Church, Limerick (Photograph: Patrick Comerford)
Patrick Comerford
We have passed the half-way point in Lent, and tomorrow is the Fourth Sunday in Lent (Lent IV) and Mothering Sunday or Mothers’ Day.
Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
An icon of the Pharisee and the Publican … who was good at praying, and who was a model for praying?
Luke 18: 9-14 (NRSVA):
9 He also told this parable to some who trusted in themselves that they were righteous and regarded others with contempt: 10 ‘Two men went up to the temple to pray, one a Pharisee and the other a tax-collector. 11 The Pharisee, standing by himself, was praying thus, “God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax-collector. 12 I fast twice a week; I give a tenth of all my income.” 13 But the tax-collector, standing far off, would not even look up to heaven, but was beating his breast and saying, “God, be merciful to me, a sinner!” 14 I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted.’
Today’s Reflection:
The Jesus Prayer … an image from Crete (Photograph: Patrick Comerford)
Today’s Reflection:
Κύριε Ἰησοῦ Χριστέ,
Υἱὲ Θεοῦ,
ἐλέησόν με τὸν ἁμαρτωλό
Lord Jesus Christ, Son of God, have mercy on me, the sinner
The Jesus Prayer, in its simplicity and clarity, is rooted in a prayer heard in this morning’s Gospel reading at the Eucharist (Luke 18: 9-14) and three other passages in Saint Luke’s Gospel:
• the cry of the ten lepers who called to him, ‘Jesus, Master, take pity on us’ (Luke 17: 13);
• the cry for mercy of the publican, ‘God, be merciful to me, a sinner’ (Luke 18: 14); • the cry of the blind man at the side of the road near Jericho, ‘Jesus, Son of David, have mercy on me’ (Luke 18: 38);
• the sentiments of the cry of the penitent thief on the cross (Luke 23: 42).
The parable of the Pharisee and the Publican and their prayers is an interesting way to examine our own approaches to prayer. Christ teaches his Disciples a variety of approaches to prayer, giving them examples of prayer with the Lord’s Prayer, and examples of how others pray: the Prodigal Son’s father who prays for his son every day; the persistent widow who keeps on badgering the unjust judge every day; and this morning’s Gospel reading, which presents us with two different approaches to prayer, public and private.
But perhaps we can we can be too quick to say that we are presented with one good example and one bad example.
Both the Pharisee and the Publican prays for himself. Each bares himself before God.
The Pharisee gives thanks to God. In fact, by all the current standards of and means of measuring Jewish piety, he is a good man. Consider what he tells God and us about himself.
First of all, he thanks God that he is not like other people. The Morning Prayer for Orthodox Jewish men, to this day, includes a prayer with these words: ‘Blessed art thou, O Lord our God, King of the Universe, who hast not made me a gentile, … a slave, … a woman.’
Thanking God that I am not like others is not an expression of disdain for others; it is merely another, humble way of thanking God for being made the way we are, in God’s image and likeness. The Pharisee’s prayer is not unusual.
The Pharisee then goes on to tell God that he obeys all the commandments: he prays, he fasts and he tithes – in fact, he tithes more than he has to, and perhaps also fasts more often than he has to – and he gives generously to the poor. He more than meets all the requirements laid on him by the Mosaic law, and he goes beyond that. He is a charitable, kind and faithful man.
Anyone who saw him in the Temple and heard him pray would have gone away saying he was a good man, and a spiritual man.
But, despite attending to his responsibilities towards others, the Pharisee in this parable does not pray for the needs of others, in so far as we are allowed to eavesdrop on his prayers.
But then, neither does the publican pray for the needs of others.
So neither man is condemned for not being heard to pray for the needs of the other.
What marks the prayers of the Pharisee out from the prayers of the publican is that, in his prayers, the Pharisee expresses his disdain for the needs of others.
The parable of the Pharisee and the Publican is also a reminder that at times people may think that because they have sinned they should not pray.
But the story of the Pharisee (apparently good) and the Publican (apparently bad), tells us that the Pharisee prayed easily, while the publican could not even lift his eyes to heaven. Instead, the publican smote his breast and prayed: ‘Lord, be merciful to me a sinner.’
Christ tells us it was the publican who ‘returned home justified’ not the Pharisee.
The publican wants to pray even when he feels guilty of sin.
We do not have to wait until we feel righteous, like the Pharisee, so that we can pray. Such prayer is almost useless. I know I can all too easily pray the Jesus Prayer, ‘Lord Jesus Christ, Son of God, have mercy on me the sinner,’ and pray it all the more readily when I am feeling righteous than when I realise I am a sinner.
The error of the Pharisee is to confuse the means with the end. Acts of virtue or piety are meant to dispose our hearts towards communion with God, not turn us in on ourselves. As Metropolitan Anthony Bloom wrote: ‘From the [Pharisee] learn his works, but by no means his pride; for the work by itself means nothing and does not save.’
Religious feelings can be deceptive in the extreme. When I think I feel like praying, I may in fact be feeling ‘pious,’ and I may not be ready to pray at this stage. Instead, I may be preparing to be self-consumed and self-congratulatory about being a pious person of prayer.
John Betjeman’s most savage satire is ‘In Westminster Abbey.’ This poem is a dramatic monologue, set during the early days of World War II, in which a woman enters Westminster Abbey to pray for a moment before hurrying off to ‘a luncheon date.’
She is not merely a chauvinistic nationalist, but also a racist, a snob and a hypocrite who is concerned more with how the war will affect her share portfolio than anything else. Her chauvinistic nationalism leads her to pray to God ‘to bomb the Germans’ … but ‘Don’t let anyone bomb me.’
Her social and ethical lapses are a product of her spiritual state, which is a direct result of her nation’s spiritual sickness. But she lets God know prayer and her relationship with God are low down her list of priorities:
Let me take this other glove off
As the vox humana swells,
And the beauteous fields of Eden
Bask beneath the Abbey bells.
Here, where England’s statesmen lie,
Listen to a lady’s cry.
Gracious Lord, oh bomb the Germans,
Spare their women for Thy Sake,
And if that is not too easy
We will pardon Thy Mistake.
But, gracious Lord, whate’er shall be,
Don’t let anyone bomb me.
Keep our Empire undismembered
Guide our Forces by Thy Hand,
Gallant blacks from far Jamaica,
Honduras and Togoland;
Protect them Lord in all their fights,
And, even more, protect the whites.
Think of what our Nation stands for,
Books from Boots’ and country lanes,
Free speech, free passes, class distinction,
Democracy and proper drains.
Lord, put beneath Thy special care
One-eighty-nine Cadogan Square.
Although dear Lord I am a sinner,
I have done no major crime;
Now I’ll come to Evening Service
Whensoever I have the time.
So, Lord, reserve for me a crown,
And do not let my shares go down.
I will labour for Thy Kingdom,
Help our lads to win the war,
Send white feathers to the cowards
Join the Women’s Army Corps,
Then wash the steps around Thy Throne
In the Eternal Safety Zone.
Now I feel a little better,
What a treat to hear Thy Word,
Where the bones of leading statesmen
Have so often been interr’d.
And now, dear Lord, I cannot wait
Because I have a luncheon date.
On the other hand, when I feel like the Publican in our parable, then I can pray like a Publican. Throughout the Church, parishioners protest, ‘I cannot take Communion … lead the intercession … serve at the altar today, because I do not feel worthy.’ But surely I am in much greater danger when I do feel worthy.
When does someone ever say, ‘I have been so good this week I have not felt in the least like a sinner, and this is a great sin and deception?’ Now we would be getting somewhere with prayer!
The 19th century Russian, Saint John of Kronstadt (1829-1902), writes: ‘When the foolish thought of counting up any of your good works enters into your head, immediately correct your fault and rather count up your sins, your continual and innumerable offences against the All-Merciful and Righteous Master, and you will find that their number is as the sand of the sea, whilst your virtues in comparison with them are as nothing.’
What ever happened to the Publican or the tax-collector afterwards?
We are not told his name. We are not told where he lived. We are not told how he lived.
Did he ever put into practice what he was praying for? Asking for mercy, receiving mercy, giving mercy?
In moments when I allow my imagination to run away with itself, and with me, I like to ask whether this is the same tax collector as Zacchaeus who appears in the Gospel reading later this year (Luke 19: 1-10, the Fourth Sunday before Advent, 2 November 2025).
The Pharisee this morning lists all he does: he fasts twice a week; he gives a tenth of all his income (verse 12). Zacchaeus has a profound change of heart, and decides to give away half of his possessions to the poor and to repay four-fold what he has squeezed out of anyone unjustly (Luke 19: 8).
Prayer leads us to God, but prayer that does not lead us to love our neighbour is prayer that is dead.
We need to be people who pray like a publican. We will find so many more times available for prayer if we do. But we should pray for those who are praying like a Pharisee too, so that God may free us from our delusions.
‘In Westminster Abbey’ by John Betjeman’s is a dramatic monologue that retells one part of the parable of the Pharisee and the Publican (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 29 March 2025):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘Towards Reconciliation and Renewal’. This theme was introduced last Sunday with a programme update by the Revd Canon Dr Carlton J Turner, Anglican Tutor in Contextual Theology and Mission Studies and Deputy Director of Research at the Queen’s Foundation, Birmingham.
The USPG Prayer Diary today (Saturday 29 March 2025) invites us to pray:
Lord, we pray for our partner organisations like the West Midlands Racial Justice Unit and the Anglican Minority Ethnic Network as they work to promote racial justice and eliminate racism, may they move us from lament to action.
The Collect:
Almighty God,
whose most dear Son went not up to joy but first he suffered pain,
and entered not into glory before he was crucified:
mercifully grant that we, walking in the way of the cross,
may find it none other than the way of life and peace;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Merciful Lord,
grant your people grace to withstand the temptations
of the world, the flesh and the devil,
and with pure hearts and minds to follow you, the only God;
through Jesus Christ our Lord.
Additional Collect:
Eternal God,
give us insight
to discern your will for us,
to give up what harms us,
and to seek the perfection we are promised
in Jesus Christ our Lord.
Collect on the Eve of Lent 4:
Merciful Lord,
absolve your people from their offences,
that through your bountiful goodness
we may all be delivered from the chains of those sins
which by our frailty we have committed;
grant this, heavenly Father,
for Jesus Christ’s sake, our blessed Lord and Saviour,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s Reflection
Continued Tomorrow
The Pharisee and the Publican … who would you prefer to have coffee with this morning? (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We have passed the half-way point in Lent, and tomorrow is the Fourth Sunday in Lent (Lent IV) and Mothering Sunday or Mothers’ Day.
Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.

Luke 18: 9-14 (NRSVA):
9 He also told this parable to some who trusted in themselves that they were righteous and regarded others with contempt: 10 ‘Two men went up to the temple to pray, one a Pharisee and the other a tax-collector. 11 The Pharisee, standing by himself, was praying thus, “God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax-collector. 12 I fast twice a week; I give a tenth of all my income.” 13 But the tax-collector, standing far off, would not even look up to heaven, but was beating his breast and saying, “God, be merciful to me, a sinner!” 14 I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted.’
Today’s Reflection:
The Jesus Prayer … an image from Crete (Photograph: Patrick Comerford)
Today’s Reflection:
Κύριε Ἰησοῦ Χριστέ,
Υἱὲ Θεοῦ,
ἐλέησόν με τὸν ἁμαρτωλό
Lord Jesus Christ, Son of God, have mercy on me, the sinner
The Jesus Prayer, in its simplicity and clarity, is rooted in a prayer heard in this morning’s Gospel reading at the Eucharist (Luke 18: 9-14) and three other passages in Saint Luke’s Gospel:
• the cry of the ten lepers who called to him, ‘Jesus, Master, take pity on us’ (Luke 17: 13);
• the cry for mercy of the publican, ‘God, be merciful to me, a sinner’ (Luke 18: 14); • the cry of the blind man at the side of the road near Jericho, ‘Jesus, Son of David, have mercy on me’ (Luke 18: 38);
• the sentiments of the cry of the penitent thief on the cross (Luke 23: 42).
The parable of the Pharisee and the Publican and their prayers is an interesting way to examine our own approaches to prayer. Christ teaches his Disciples a variety of approaches to prayer, giving them examples of prayer with the Lord’s Prayer, and examples of how others pray: the Prodigal Son’s father who prays for his son every day; the persistent widow who keeps on badgering the unjust judge every day; and this morning’s Gospel reading, which presents us with two different approaches to prayer, public and private.
But perhaps we can we can be too quick to say that we are presented with one good example and one bad example.
Both the Pharisee and the Publican prays for himself. Each bares himself before God.
The Pharisee gives thanks to God. In fact, by all the current standards of and means of measuring Jewish piety, he is a good man. Consider what he tells God and us about himself.
First of all, he thanks God that he is not like other people. The Morning Prayer for Orthodox Jewish men, to this day, includes a prayer with these words: ‘Blessed art thou, O Lord our God, King of the Universe, who hast not made me a gentile, … a slave, … a woman.’
Thanking God that I am not like others is not an expression of disdain for others; it is merely another, humble way of thanking God for being made the way we are, in God’s image and likeness. The Pharisee’s prayer is not unusual.
The Pharisee then goes on to tell God that he obeys all the commandments: he prays, he fasts and he tithes – in fact, he tithes more than he has to, and perhaps also fasts more often than he has to – and he gives generously to the poor. He more than meets all the requirements laid on him by the Mosaic law, and he goes beyond that. He is a charitable, kind and faithful man.
Anyone who saw him in the Temple and heard him pray would have gone away saying he was a good man, and a spiritual man.
But, despite attending to his responsibilities towards others, the Pharisee in this parable does not pray for the needs of others, in so far as we are allowed to eavesdrop on his prayers.
But then, neither does the publican pray for the needs of others.
So neither man is condemned for not being heard to pray for the needs of the other.
What marks the prayers of the Pharisee out from the prayers of the publican is that, in his prayers, the Pharisee expresses his disdain for the needs of others.
The parable of the Pharisee and the Publican is also a reminder that at times people may think that because they have sinned they should not pray.
But the story of the Pharisee (apparently good) and the Publican (apparently bad), tells us that the Pharisee prayed easily, while the publican could not even lift his eyes to heaven. Instead, the publican smote his breast and prayed: ‘Lord, be merciful to me a sinner.’
Christ tells us it was the publican who ‘returned home justified’ not the Pharisee.
The publican wants to pray even when he feels guilty of sin.
We do not have to wait until we feel righteous, like the Pharisee, so that we can pray. Such prayer is almost useless. I know I can all too easily pray the Jesus Prayer, ‘Lord Jesus Christ, Son of God, have mercy on me the sinner,’ and pray it all the more readily when I am feeling righteous than when I realise I am a sinner.
The error of the Pharisee is to confuse the means with the end. Acts of virtue or piety are meant to dispose our hearts towards communion with God, not turn us in on ourselves. As Metropolitan Anthony Bloom wrote: ‘From the [Pharisee] learn his works, but by no means his pride; for the work by itself means nothing and does not save.’
Religious feelings can be deceptive in the extreme. When I think I feel like praying, I may in fact be feeling ‘pious,’ and I may not be ready to pray at this stage. Instead, I may be preparing to be self-consumed and self-congratulatory about being a pious person of prayer.
John Betjeman’s most savage satire is ‘In Westminster Abbey.’ This poem is a dramatic monologue, set during the early days of World War II, in which a woman enters Westminster Abbey to pray for a moment before hurrying off to ‘a luncheon date.’
She is not merely a chauvinistic nationalist, but also a racist, a snob and a hypocrite who is concerned more with how the war will affect her share portfolio than anything else. Her chauvinistic nationalism leads her to pray to God ‘to bomb the Germans’ … but ‘Don’t let anyone bomb me.’
Her social and ethical lapses are a product of her spiritual state, which is a direct result of her nation’s spiritual sickness. But she lets God know prayer and her relationship with God are low down her list of priorities:
Let me take this other glove off
As the vox humana swells,
And the beauteous fields of Eden
Bask beneath the Abbey bells.
Here, where England’s statesmen lie,
Listen to a lady’s cry.
Gracious Lord, oh bomb the Germans,
Spare their women for Thy Sake,
And if that is not too easy
We will pardon Thy Mistake.
But, gracious Lord, whate’er shall be,
Don’t let anyone bomb me.
Keep our Empire undismembered
Guide our Forces by Thy Hand,
Gallant blacks from far Jamaica,
Honduras and Togoland;
Protect them Lord in all their fights,
And, even more, protect the whites.
Think of what our Nation stands for,
Books from Boots’ and country lanes,
Free speech, free passes, class distinction,
Democracy and proper drains.
Lord, put beneath Thy special care
One-eighty-nine Cadogan Square.
Although dear Lord I am a sinner,
I have done no major crime;
Now I’ll come to Evening Service
Whensoever I have the time.
So, Lord, reserve for me a crown,
And do not let my shares go down.
I will labour for Thy Kingdom,
Help our lads to win the war,
Send white feathers to the cowards
Join the Women’s Army Corps,
Then wash the steps around Thy Throne
In the Eternal Safety Zone.
Now I feel a little better,
What a treat to hear Thy Word,
Where the bones of leading statesmen
Have so often been interr’d.
And now, dear Lord, I cannot wait
Because I have a luncheon date.
On the other hand, when I feel like the Publican in our parable, then I can pray like a Publican. Throughout the Church, parishioners protest, ‘I cannot take Communion … lead the intercession … serve at the altar today, because I do not feel worthy.’ But surely I am in much greater danger when I do feel worthy.
When does someone ever say, ‘I have been so good this week I have not felt in the least like a sinner, and this is a great sin and deception?’ Now we would be getting somewhere with prayer!
The 19th century Russian, Saint John of Kronstadt (1829-1902), writes: ‘When the foolish thought of counting up any of your good works enters into your head, immediately correct your fault and rather count up your sins, your continual and innumerable offences against the All-Merciful and Righteous Master, and you will find that their number is as the sand of the sea, whilst your virtues in comparison with them are as nothing.’
What ever happened to the Publican or the tax-collector afterwards?
We are not told his name. We are not told where he lived. We are not told how he lived.
Did he ever put into practice what he was praying for? Asking for mercy, receiving mercy, giving mercy?
In moments when I allow my imagination to run away with itself, and with me, I like to ask whether this is the same tax collector as Zacchaeus who appears in the Gospel reading later this year (Luke 19: 1-10, the Fourth Sunday before Advent, 2 November 2025).
The Pharisee this morning lists all he does: he fasts twice a week; he gives a tenth of all his income (verse 12). Zacchaeus has a profound change of heart, and decides to give away half of his possessions to the poor and to repay four-fold what he has squeezed out of anyone unjustly (Luke 19: 8).
Prayer leads us to God, but prayer that does not lead us to love our neighbour is prayer that is dead.
We need to be people who pray like a publican. We will find so many more times available for prayer if we do. But we should pray for those who are praying like a Pharisee too, so that God may free us from our delusions.
‘In Westminster Abbey’ by John Betjeman’s is a dramatic monologue that retells one part of the parable of the Pharisee and the Publican (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 29 March 2025):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘Towards Reconciliation and Renewal’. This theme was introduced last Sunday with a programme update by the Revd Canon Dr Carlton J Turner, Anglican Tutor in Contextual Theology and Mission Studies and Deputy Director of Research at the Queen’s Foundation, Birmingham.
The USPG Prayer Diary today (Saturday 29 March 2025) invites us to pray:
Lord, we pray for our partner organisations like the West Midlands Racial Justice Unit and the Anglican Minority Ethnic Network as they work to promote racial justice and eliminate racism, may they move us from lament to action.
The Collect:
Almighty God,
whose most dear Son went not up to joy but first he suffered pain,
and entered not into glory before he was crucified:
mercifully grant that we, walking in the way of the cross,
may find it none other than the way of life and peace;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Merciful Lord,
grant your people grace to withstand the temptations
of the world, the flesh and the devil,
and with pure hearts and minds to follow you, the only God;
through Jesus Christ our Lord.
Additional Collect:
Eternal God,
give us insight
to discern your will for us,
to give up what harms us,
and to seek the perfection we are promised
in Jesus Christ our Lord.
Collect on the Eve of Lent 4:
Merciful Lord,
absolve your people from their offences,
that through your bountiful goodness
we may all be delivered from the chains of those sins
which by our frailty we have committed;
grant this, heavenly Father,
for Jesus Christ’s sake, our blessed Lord and Saviour,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s Reflection
Continued Tomorrow
The Pharisee and the Publican … who would you prefer to have coffee with this morning? (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Subscribe to:
Posts (Atom)