Saint Lawrence’s Church in the centre of Towcester is close to the Market Square and the Town Hall (Photograph: Patrick Comerford, 2025)
Patrick Comerford
When I was visiting Towcester in Northamptonshire earlier this week, I learned how the local parish is sending ambulances to Ukraine, filled with medical supplies and other aid, including clothing, blankets, and disability aids, and other essential items.
The initiative is led by Saint Lawrence’s Church, Towcester, and the Tove Benefice, which have been working to acquire and fill ambulances with supplies for Ukrainian paramedics. The fundraising initiatives have included a Vicarage Fete and Open Gardens, concerts and hosting families.
In Saint Lawrence’s Church on Monday, I saw yet another ambulance being filled with medical equipment. The ambulance is due to leave Towcester on Sunday (23 March), when Steve Challen from the Tove Benefice and Alex Donaldson begin a 1,350-mile drive to Lviv.
Saint Lawrence’s Church, Towcester, stands on the site of a previous Saxon church and an earlier Roman building (Photograph: Patrick Comerford, 2025)
Saint Lawrence’s Church stands in the centre of Towcester, on Chantry Lane, close to the Market Square and the Town Hall, and near the Castle Mound and the River Tove.
The mediaeval rectors of Towcester included Pope Boniface VIII, who was the rector of before his elevation to the papacy in 1294, and Archdeacon Sponne, the great benefactor of Towcester, whose table tomb and cadaver effigy is one of the most unusual sites in the church.
The church stands on the site of a previous Saxon church, built possibly on the site of an earlier Roman building, possibly a temple or basilica, although there was also a bath house in the area, and small fragments of Roman pavement were found next to the church’s boiler room.
The Saxon church was rebuilt in the Norman period in honour of Saint Wandregisile. Its most famous incumbents were Benedetto Gaetani who became Pope Boniface VIII patron of the great Florentine artist Giotto, and Archdeacon William Sponne the town's great benefactor.
Saint Lawrence’s has a 12th-century Norman transitional ground plan and foundation, probably laid over a Saxon 10th-century stone building.
The oldest portion of the church, dating from ca 1200, is in the Early English style of architecture. The east part of the chancel, with the crypt, is in the decorated style.
The Cross Keys of Saint Peter on a hassock in Saint Lawrence’s … Benedetto Caetani, the Rector of Towcester, became Pope Boniface VIII in 1294 (Photograph: Patrick Comerford, 2025)
Benedetto Caetani (1235-1303), the future Pope Boniface VIII, was the Rector of Towcester before he was elevated to the Papacy in 1294 in succession to Celestine V, who had abdicated.
He was born in Anagni, 50 km south-east of Rome, studied canon and civil law in Italy, and became a canon successively in Anagni, Todi, Paris, Lyons and Rome. He accompanied Cardinal Ottobuono Fieschi to England in 1265, and became the Rector of Towcester.
He was consecrated in Rome as Pope Boniface VIII on 23 January 1295. He was a patron of Giotto, commissioning him to work on frescoes in Saint Peter’s Basilica and other churches, and Giotto depicted Boniface VIII in a fresco proclaiming the first Jubilee Year in 1300. Dante places him among the simoniacs in the eighth circle of Hell, Malebolge, in his Divine Comedy. He also founded Sapienza University in Rome in 1303.
The most unusual fixture in the church is the cadaver tomb of the town’s benefactor, Archdeacon William Sponne, who was the Rector at Towcester in 1442-1448.
The chancel, high altar and east window in Saint Lawrence’s Church, Towcester (Photograph: Patrick Comerford, 2025)
Four decades after Sponne, the church was rebuilt in the Perpendicular style in 1480-1485, when it was enhanced with a new tower, a finely decorated west door, the roof was raised to accommodate a clerestory and new aisle windows were added. Permission to quarry stone from Whittlewood Forest for this restoration was granted in 1483 by Edward IV – his wife Elizabeth Woodville was from nearby Grafton Regis. The grant was later confirmed by Richard III before the Battle of Bosworth Field.
The church has a chancel, vestry, north and south chancel chapels, a nave, north and south aisles, a south porch and west tower.
The five-bay chancel has a five-light perpendicular east window, three-light Decorated windows on the north and south side, and three-light clerestory windows with cinquefoil-headed lights and four-centred heads. The chancel has 17th century tie-beam trusses and purlins.
The vestry on the north side has a chamfered Tudor-arched north door. The chancel chapels continue into the aisles that overlap the chancel.
There is a projecting stair turret to the former gallery of rood screen between the north aisle and the chancel chapel.
The Sponne Chapel in the south chancel in Saint Lawrence’s Church, Towcester (Photograph: Patrick Comerford, 2025)
The sanctuary is raised over a stone-vaulted crypt, and has a tomb recess to the east and an aumbry on the north side. The mid-19th century chancel arch incorporates two Romanesque shafts and with lozenge and zig-zag decorations.
The nave has four-bay arcades with octagonal piers, polygonal responds and double-chamfered arches, and three re-used 13th century capitals.
At the west end of the nave, there is a triple-chamfered tower arch.
The chapel in the south chancel or Sponne Chapel has a wide ogee-arched niche and a Pelican in her Piety painted on the back wall. The fragments of 15th century stained glass in the east window of the chapel include Sponne’s heraldic arms moved from Talbot Inn, previously the Tabard Inn, once owned by Sponne’s charity. His arms are surrounded by fragments of green drapery and canopy work.
The octagonal font has a panelled bowl on crocketed nodding ogee arches.
The octagonal font in Saint Lawrence’s Church has a panelled bowl on crocketed nodding ogee arches (Photograph: Patrick Comerford, 2025)
The tall three-stage west tower has a many-moulded west doorway, a deep hollow-chamfered surround with an ogee-arched hood mould within a panelled recess and old double-leaf studded doors. There is a three-light Perpendicular window above. The tower has a peal of 12 bells and a chime of nine bells that many regard as among the finest in the Midlands. The bells were moved in 1994 from Todmorden in Yorkshire.
The Caroline courtier Sir Robert Banastre of Passenham paid for reroofing the chancel in 1640.
The church was restored in 1835-1836, and again half a century later in 1883 by John Loughborough Pearson (1817-1897), who was the architect of Truro Cathedral (1879-1910) and the Fitzrovia Chapel (1890), London. He also added the two towers at the west end of Bristol Cathedral and designed additions to Sidney Sussex College, Cambridge, in 1890.
The monuments in the church include an alabaster wall monument to Jerome Farmore, who died in 1602, with small kneeling figures facing each other at a prayer desk in scalloped niches, flanked by Corinthian colonettes.
The table tomb and cadaver of Archdeacon William Sponne, Rector of Towcester in 1422-1448 (Photograph: Patrick Comerford, 2025)
The most striking and unusual monument in the church is the table tomb and cadaver of Archdeacon William Sponne, who was the Rector of Towcester in 1422-1448. It is a double tomb chest, with an the effigy of Sponne, dressed as a cathedral canon on top, and his skeleton below, within an arcade.
William Sponne was educated in Gonville and Caius College, Cambridge, before becoming Rector of Heavingham and Blofield in Norfolk. He became Archdeacon of Norfolk in 1419, and in 1422 he became Rector of Towcester, a post he held until he was succeeded by Thomas Taylard in 1447.
Sponne died a year later in 1448. He had bought the Tabard Inn (later the Talbot Inn) and its lands in 1440 and in his will he left the income to found a chantry and school in Towcester, to help the poor and to repair the footways in the town.
The small college or chantry Sponne founded had two priests, one to say mass for Sponne in the chapel at the east end of the south aisle of the church, the other to teach children of the town.
The carved oak head and hands of Archdeacon William Sponne were missing for a century (Photograph: Patrick Comerford, 2025)
Cadaver tombs or table tombs were fashionable between 1420 and 1480, but surviving examples are rare, with only about 150 still in existence. Sponne’s fully clothed effigy in Saint Lawrence’s is dressed in a cassock, surplice and tippet, with fur-lined sleeves and collar.
The head and hands were carved locally of oak, with his face as a portrait. They were removed in 1884 and were lost. Over time the figure has been repainted several times and not always in the same colours. A Sunday newspaper reported a near disaster in the early 1980s when Archdeacon Sponne was repainted and considerable restoration work was needed to repair the damage.
The missing face and hands were rediscovered in the vicarage attics in the 1980s, but the wooden appendages were thought to be replacements. However, radiocarbon dating in 1984 confirmed that the wooden head is the original and the head and hands were restored to the tomb in 1992.
The sides of the tomb are open arches and Sponne’s heraldic arms of are repeated on the ledge. Inside the arches in the lower section is a representation of Sponne’s emaciated corpse, indicative of mortality and evidently meant to teach humility.
The monument was moved from the chancel in 1835 to make room for new pews. When it was moved, it was reported, the skeleton was in a perfect state of preservation, lying on a bed of fine white sand. Within a few hours of the grave being opened, however, the bones had crumbled to dust. The tomb has since been returned to its former position.
The east window in Saint Lawrence’s was erected in 1898 to mark Queen Victoria’s Diamond Jubilee (Photograph: Patrick Comerford, 2025)
The large five-light east window with perpendicular tracery is flanked by two three-light windows on the north and south.
The east window was erected, against a backdrop of fierce local opposition, in 1898 to commemorate Queen Victoria’s Diamond Jubilee. The richly painted stained glass window it replaced had been previously donated by John Lovell and Ann Sabin. But, with the support of influential people and the Church Commissioners, the vicar overruled both his parishioners and the diocesan chancellor and raised the necessary funds for a new window.
The window was designed by Harvey Harry Alexander Hymers of Chelsea, and the main scene depicts the Crucifixion. Other images in the window include the four patrons of this islands: Saint George with a dragon; Saint Andrew with a saltire cross; Saint Patrick with snakes under his feet; and Saint David with a dove descending.
Two crowned shields are inscribed the dates 1837 and 1897, and the royal arms are encircled by the Garter.
The west window by Agnes Charles depcicts the Days of Creation (Photograph: Patrick Comerford, 2025)
The West Window is a modern window in memory of Emily Moran of Codicote, Hertfordshire, who died in 1968. The window, made by Agnes Charles of Codicote, is designed to be read from the top down, each light separately:
A 1-6: God in Trinity flanked by angels and the redeemed on the seventh day of Creation;
7a: Creation of Adam;
6a: Creation of Eve;
5a: Paradise;
4a: The Temptation;
3a: God confronts Adam and Eve;
2a: Expulsion from Paradise;
1a: Adam delving and Eve spinning (Genesis 2: 7 to 3: 24);
B 7b: First Day of Creation;
6b: Second Day of Creation;
5b: Third Day of Creation;
4b: Fourth Day of Creation;
3b: Fifth Day of Creation;
1-2b: Sixth Day of Creation (Genesis 1: 1-31);
C 7c: The Annunciation (Luke 1: 26-31);
6c: The Nativity (Luke 2: 4-7);
5c: The Baptism of Christ (Matthew 3: 13-17);
4c: The Transfiguration (Matthew 17: 1-8);
3c: The Crucifixion (Matthew 27: 33-44);
2c: The Harrowing of Hell (I Peter 3: 18-20);
1c: Pentecost (Acts 2: 1-4).
Before he died in 1976, BJ Moran commissioned his neighbour, the artist Agnes Charles, to make the window in memory of his wife. BJ Moran and Agnes Charles met the former vicar of Towcester, Canon Douglas Curtis, and his wife Susan on a painting holiday in Greece.
BJ Moran died in 1976 and the window was dedicated by Dr Leslie Brown, former Bishop of St Edmundsbury and Ipswich, in 1982.
The late 17th century vicarage on Moat Lane in Towcester (Photograph: Patrick Comerford, 2025)
The late 17th century vicarage on Moat Lane was extended 1854 by the Northampton architect Edmund Francis Law (1810-1882). He also restored Saint Mary’s Church, Roade, in the 1850s and 1860s, Saint John the Baptist Church, Blisworth, in 1856 and Saint Mary’s Church, Badby, in 1880-1881. His other works in the area includes the lychgate on Calverton Road, Stony Stratford (1856-1857).
Law practised in Northampton from 1837, based in Priory Cottage. He was Northamptonshire County and Northampton Town Surveyor and was Mayor of Northampton in 1859. He was elected a Fellow of the Royal Institute of British Architects (FRIBA) in 1862 on the proposal of Sir George Gilbert Scott. His son, Edmund Law (1840-1904), was an architect in his practice, and he too was Northamptonshire County and Northampton Town Surveyor.
Interesting details in the vicarage include a datestone with fluted pilasters supporting a frieze, and a panel with the heraldic arms of Sir Robert Banastre, inscribed S/RB/1613.
A datestone on the vicarage with the heraldic arms of Sir Robert Banastre (Photograph: Patrick Comerford, 2025)
Beside the church, the Chantry House is a Grade II listed 15th century house that now serves as the Tove Benefice office. The house was built as a house for the two priests serving Archdeacon Sponne’s chantry, which was suppressed at the Reformation. The house was bought back in 1552 by the trustees of Sponne’s Charity for use as a grammar school, and it served as the school and master’s house until 1866.
This two-storey, four-window range house has a studded plank door in a moulded wood surround and a late 18th century doorcase. The projecting tower to the left was originally a stair-turret. The gateway dates from the 15th century.
The Chantry House was bequeathed to the then incumbent, the Revd James Atwell, and the Churchwardens of Towcester by Alice Jenkinson in 1982. After fundraising and renovation work, it opened in 1987 as the parish office, with rooms available for community use.
The Chantry House, built in the 15th century, now serves as the Tove Benefice office (Photograph: Patrick Comerford, 2025)
• The Tove Benefice is in the Diocese of Peterborough is centred on Towcester and includes the parishes of Bradden, Easton Neston, Greens Norton and Towcester with Caldecote. The Revd Paula Challen is the Rector of the Tove Benefice. There is a service in Saint Lawrence’s Church every Sunday at 9:15 am and a service at 11:15 am in one of the other churches in the benefice.
Inside Saint Lawrence’s Church, Towcester, facing the west end from the High Altar and chancel (Photograph: Patrick Comerford, 2025)
20 March 2025
Daily prayer in Lent 2025:
16, Thursday 20 March 2025
Lazarus and the Rich Man … a panel in the East Window Mayer & Co in Saint Michael’s Church, Limerick, depicting a series of ten parables (Photograph: Patrick Comerford)
Patrick Comerford
Lent began over two weeks ago on Ash Wednesday (5 March 2025), and this week began with the Second Sunday in Lent (Lent II). Today, the Calendar of the Church of England in Common Worship remembers the life and work of Saint Cuthbert (687), Bishop of Lindisfarne and Missionary.
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.
Bonifacio Veronese, Dives and Lazarus, 1540-50. Oil on canvas, Gallerie dell’Accademia, Venice
Luke 16: 19-31 (NRSVA):
[Jesus told this parable:] 19 ‘There was a rich man who was dressed in purple and fine linen and who feasted sumptuously every day. 20 And at his gate lay a poor man named Lazarus, covered with sores, 21 who longed to satisfy his hunger with what fell from the rich man’s table; even the dogs would come and lick his sores. 22 The poor man died and was carried away by the angels to be with Abraham. The rich man also died and was buried. 23 In Hades, where he was being tormented, he looked up and saw Abraham far away with Lazarus by his side. 24 He called out, “Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue; for I am in agony in these flames.” 25 But Abraham said, “Child, remember that during your lifetime you received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in agony. 26 Besides all this, between you and us a great chasm has been fixed, so that those who might want to pass from here to you cannot do so, and no one can cross from there to us.” 27 He said, “Then, father, I beg you to send him to my father’s house – 28 for I have five brothers – that he may warn them, so that they will not also come into this place of torment.” 29 Abraham replied, “They have Moses and the prophets; they should listen to them.” 30 He said, “No, father Abraham; but if someone goes to them from the dead, they will repent.” 31 He said to him, “If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead”.’
The Rich Man and Lazarus … a window in Saint Mary’s Church, Banbury, Oxford
Today’s Reflection:
The Gospel reading today (Luke 16: 19-31) is a popular Bible story. We usually know this as the story of Dives and Lazarus, and it is almost as well-known a story as the parables of the Good Samaritan or the Prodigal Son.
But there are some unique and distinctive aspects to this story.
For example, this story is found only in Saint Luke’s Gospel.
Surprisingly, God is not named in this story. But, of course, as in the Book of Esther, God is seldom named in the Gospel parables either. Instead, the parables challenge us to think who is God for us by asking us to see who is most God-like, who acts like God would act.
The poor man at the gate is named, but the name Lazarus could be confusing, because this is also the name of the brother of Mary and Martha, the dead friend Jesus raised to life in Bethany.
The name Lazarus, or in Hebrew Eleazar, which means ‘the Lord is my help,’ is an interesting name for those who first heard Jesus tell this story, for the rich man in his castle certainly is of no help to the poor man at his gate.
Abraham is named. And Moses is named. Both are key figures in this story, for all the descendants of Abraham are promised that they are going to be children of the covenant with God. And it is Moses who receives that covenant in the wilderness on Mount Sinai. The man at the gate, who is being ignored by a leading religious figure of the day, must have been made to feel hopeless, outside the scope of the covenant, abandoned, in a wilderness, impoverished, exiled outside the community.
But there are six other characters in the story – and not one of them is named.
The Rich Man, who is at the centre of the story, is sometimes called ‘Dives.; But the name Dives is one he does not have in the Gospel story, in the parable as Jesus tells it. Tradition has given him the name Dives, but the rich man is anonymous and he has no name. The name Dives derives simply from a misreading of an early Latin translation of the Bible.
The rich man has five brothers, but not one of these is named either.
I like to think this man is anyone who claims to be religious but who falls in love with riches. It is not his wealth that is his downfall, but his love of wealth and how he uses it.
The Apostle Paul is often misquoted as saying money is the root of all evil. But what he actually tells Timothy is that ‘the love of money is a root of all kinds of evil,’ and that, ‘in their eagerness to be rich, some have wandered away from the faith and pierced themselves with many pains.’
It is possible be religious and rich at one and the same time. But if I appear to be religious, I need to be careful that my religious practices are not a contradiction of, a denial of, the way I live my life in the world, and respond to the needs of others.
God’s covenant is only meaningful when it is lived as a covenant of love. The rich man loves himself first, and, perhaps, his family, his own inner circle second. But that is as far as his religion goes. It does not go beyond his own front door.
I like to think Jesus is playing a little game with those who are religious and listening. The Samaritan woman at the well (John 4) is told that she is wed to five husbands but has no true marriage at all.
The five husbands could represent the first five books of the Bible – the Torah. The Samaritans would not accept any other writings as Holy Scripture, and there was a joke among Jews at the time that the Samaritans were so insistent on these five books alone that it was like being wedded to them. They were the Biblical fundamentalists of their day. She is being told that you cannot be wed to Holy Scripture and have a covenantal relationship with God without love. She realises that just as being wed but without love is no marriage, so being religious without love is no religion at all.
Love is the active ingredient of true religion. And when that dawns on her, she becomes one of the greatest missionaries in the Gospels.
Similarly, Jesus may be playing a game with those who are listening to today’s parable. If the rich man, as it appears, is a priest of the Temple, then he too is a religious figure. But the priestly caste of the day were Sadducees, not Pharisees. And so the Pharisees who were listening to this story (verse 14) would have known that the Sadducees too refused to accept as part of the Bible any books other than the first five – when it came to Holy Scripture they only admitted those five into the family of faith.
The rich man realises that being wed to the Torah without love is no covenant. But unlike, the Samaritan woman, it is too late for him when this truth dawns on him.
There is no covenant without love, and this is true for marriage and for religion.
There is no true religion without love … not self-interest, but love for God and love for others.
Of course, there is one other character in this story who is not named. This is not a human character, but an animal – the dog.
There is a 1996 movie produced at the Sullivan Bluth studios in Dublin, All Dogs go to Heaven, with a voice over by Burt Reynolds. But, while we think of dogs today as faithful pets, there was a religious tradition in the time of Jesus that dogs did not get into heaven.
Lazarus is hungry and covered with sores, and sits outside the gate of what must have looked like a Heavenly City inside. He is in such a condition and in a place that even the dogs come and lick his sores (verse 21). For its time, this is a description of abject living, so abhorrent that this man is totally outside normal, good clean company. He is in the wilderness, in exile, and at a point where only God can redeem him.
Dives is not a single identifiable rich man. He is each and every one of us. Who among us, on first hearing this story, as it opened, as the first part of it began to be told, would not have delighted in the lifestyle of the rich man. After all, how often do I find myself saying, quite rightly, all I want is for me and those I love to have somewhere decent to live, decent clothes and decent food?
But that decency turns to indecency when these things soon become all we want in life … and want nothing for others, have no place for meeting the needs of others.
I heard a comedian once complaining about the size of a pizza slice he was served in a café – if you had a pie chart for what you would do if you a won a million in the lotto, this was the size of the slice for what I would give to charity, he said.
Having lost his compassion for others, especially the needy on his doorstep, Dives loses his religion, for without love there can be no true religion; and Dives loses his humanity, for I am only human in so far as I am like God and love others.
The loss of Dives’ humanity is symbolised by his loss of a personal name. I am baptised with a personal name, and so incorporated into the Body of Christ; that name is how I am known to God and to others – God calls me and you recognise me by my name. Without a name, can Dives remain in the image of God? Can he be called on by others as a fellow human being?
On the other hand, the coming of Christ turns all our skewed values upside down: those we think are most outside God’s compassion and outside the Kingdom of Heaven may well be those most likely to be signs of what the Kingdom of God is, and to be reminders of kingdom values.
Lazarus who is an outsider becomes the true insider; Lazarus who is totally poor becomes rich in the one way that really matters; Lazarus who is at death’s door finds eternal life.
The dogs too play an important role – like the woman who mops the brow of Jesus on his way to Calvary, and the women who weep with him above the city … they do not take away his suffering, but they tell him that his suffering is shared in creation.
So, who is most like God, most like Christ, in this Gospel story?
Those who first heard this story, would initially have expected the person to be most like God to be the religious leader, the one who can cite the Bible, call out to Abraham and Moses. And those who first heard this story would initially have expected the person to be least like God to be the beggar at the gates, the man outside among the dogs.
But is that not what Christ is like? He gives up everything to identify with our humanity in his incarnation, life and death; he is rejected, suffers and dies outside the city walls.
You may not want to be like Lazarus, but Christ wants us to be like him. And we are most like him not when we hope for riches and pleasures beyond our reach, but when we love God and when we love one another. God calls each and every one of us to be like him, to love like him, and when he calls us he calls us by name.
We may marginalise others, we may exclude others, we may push others outside the gates. But God never counts me out, God never excludes you, God never closes the gates on others. We too, despite what others may think of us, are invited to the Heavenly Banquet. Therefore, let us celebrate the feast.
The story of Dives and Lazarus has inspired great artists, and composers like Vaughan Williams
Today’s Prayers (Thursday 20 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 ‘Truth: The Path to Reconciliation’. This theme was introduced on Sunday with a programme update by Rachel Weller, Communications Officer, USPG.
The USPG Prayer Diary today (Thursday 20 March 2025) invites us to pray:
Loving God, we pray for the healing of our divided communities. Teach us to listen deeply and respond with empathy, following the path of truth that leads to reconciliation.
The Collect:
Almighty God,
who called your servant Cuthbert from following the flock
to follow your Son and to be a shepherd of your people:
in your mercy, grant that we, following his example,
may bring those who are lost home to your fold;
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:
Holy Father,
who gathered us here around the table of your Son
to share this meal with the whole household of God:
in that new world where you reveal
the fullness of your peace,
gather people of every race and language
to share with Cuthbert and all your saints
in the eternal banquet of Jesus Christ our Lord.
Yesterday’s Reflection
Continued Tomorrow
Saint Cuthbert of Lindisfarne depicted in a window of the Church of All Saints Pavement, York … he is remembered in the Church Calendar on 20 March (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
Lent began over two weeks ago on Ash Wednesday (5 March 2025), and this week began with the Second Sunday in Lent (Lent II). Today, the Calendar of the Church of England in Common Worship remembers the life and work of Saint Cuthbert (687), Bishop of Lindisfarne and Missionary.
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 16: 19-31 (NRSVA):
[Jesus told this parable:] 19 ‘There was a rich man who was dressed in purple and fine linen and who feasted sumptuously every day. 20 And at his gate lay a poor man named Lazarus, covered with sores, 21 who longed to satisfy his hunger with what fell from the rich man’s table; even the dogs would come and lick his sores. 22 The poor man died and was carried away by the angels to be with Abraham. The rich man also died and was buried. 23 In Hades, where he was being tormented, he looked up and saw Abraham far away with Lazarus by his side. 24 He called out, “Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue; for I am in agony in these flames.” 25 But Abraham said, “Child, remember that during your lifetime you received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in agony. 26 Besides all this, between you and us a great chasm has been fixed, so that those who might want to pass from here to you cannot do so, and no one can cross from there to us.” 27 He said, “Then, father, I beg you to send him to my father’s house – 28 for I have five brothers – that he may warn them, so that they will not also come into this place of torment.” 29 Abraham replied, “They have Moses and the prophets; they should listen to them.” 30 He said, “No, father Abraham; but if someone goes to them from the dead, they will repent.” 31 He said to him, “If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead”.’

Today’s Reflection:
The Gospel reading today (Luke 16: 19-31) is a popular Bible story. We usually know this as the story of Dives and Lazarus, and it is almost as well-known a story as the parables of the Good Samaritan or the Prodigal Son.
But there are some unique and distinctive aspects to this story.
For example, this story is found only in Saint Luke’s Gospel.
Surprisingly, God is not named in this story. But, of course, as in the Book of Esther, God is seldom named in the Gospel parables either. Instead, the parables challenge us to think who is God for us by asking us to see who is most God-like, who acts like God would act.
The poor man at the gate is named, but the name Lazarus could be confusing, because this is also the name of the brother of Mary and Martha, the dead friend Jesus raised to life in Bethany.
The name Lazarus, or in Hebrew Eleazar, which means ‘the Lord is my help,’ is an interesting name for those who first heard Jesus tell this story, for the rich man in his castle certainly is of no help to the poor man at his gate.
Abraham is named. And Moses is named. Both are key figures in this story, for all the descendants of Abraham are promised that they are going to be children of the covenant with God. And it is Moses who receives that covenant in the wilderness on Mount Sinai. The man at the gate, who is being ignored by a leading religious figure of the day, must have been made to feel hopeless, outside the scope of the covenant, abandoned, in a wilderness, impoverished, exiled outside the community.
But there are six other characters in the story – and not one of them is named.
The Rich Man, who is at the centre of the story, is sometimes called ‘Dives.; But the name Dives is one he does not have in the Gospel story, in the parable as Jesus tells it. Tradition has given him the name Dives, but the rich man is anonymous and he has no name. The name Dives derives simply from a misreading of an early Latin translation of the Bible.
The rich man has five brothers, but not one of these is named either.
I like to think this man is anyone who claims to be religious but who falls in love with riches. It is not his wealth that is his downfall, but his love of wealth and how he uses it.
The Apostle Paul is often misquoted as saying money is the root of all evil. But what he actually tells Timothy is that ‘the love of money is a root of all kinds of evil,’ and that, ‘in their eagerness to be rich, some have wandered away from the faith and pierced themselves with many pains.’
It is possible be religious and rich at one and the same time. But if I appear to be religious, I need to be careful that my religious practices are not a contradiction of, a denial of, the way I live my life in the world, and respond to the needs of others.
God’s covenant is only meaningful when it is lived as a covenant of love. The rich man loves himself first, and, perhaps, his family, his own inner circle second. But that is as far as his religion goes. It does not go beyond his own front door.
I like to think Jesus is playing a little game with those who are religious and listening. The Samaritan woman at the well (John 4) is told that she is wed to five husbands but has no true marriage at all.
The five husbands could represent the first five books of the Bible – the Torah. The Samaritans would not accept any other writings as Holy Scripture, and there was a joke among Jews at the time that the Samaritans were so insistent on these five books alone that it was like being wedded to them. They were the Biblical fundamentalists of their day. She is being told that you cannot be wed to Holy Scripture and have a covenantal relationship with God without love. She realises that just as being wed but without love is no marriage, so being religious without love is no religion at all.
Love is the active ingredient of true religion. And when that dawns on her, she becomes one of the greatest missionaries in the Gospels.
Similarly, Jesus may be playing a game with those who are listening to today’s parable. If the rich man, as it appears, is a priest of the Temple, then he too is a religious figure. But the priestly caste of the day were Sadducees, not Pharisees. And so the Pharisees who were listening to this story (verse 14) would have known that the Sadducees too refused to accept as part of the Bible any books other than the first five – when it came to Holy Scripture they only admitted those five into the family of faith.
The rich man realises that being wed to the Torah without love is no covenant. But unlike, the Samaritan woman, it is too late for him when this truth dawns on him.
There is no covenant without love, and this is true for marriage and for religion.
There is no true religion without love … not self-interest, but love for God and love for others.
Of course, there is one other character in this story who is not named. This is not a human character, but an animal – the dog.
There is a 1996 movie produced at the Sullivan Bluth studios in Dublin, All Dogs go to Heaven, with a voice over by Burt Reynolds. But, while we think of dogs today as faithful pets, there was a religious tradition in the time of Jesus that dogs did not get into heaven.
Lazarus is hungry and covered with sores, and sits outside the gate of what must have looked like a Heavenly City inside. He is in such a condition and in a place that even the dogs come and lick his sores (verse 21). For its time, this is a description of abject living, so abhorrent that this man is totally outside normal, good clean company. He is in the wilderness, in exile, and at a point where only God can redeem him.
Dives is not a single identifiable rich man. He is each and every one of us. Who among us, on first hearing this story, as it opened, as the first part of it began to be told, would not have delighted in the lifestyle of the rich man. After all, how often do I find myself saying, quite rightly, all I want is for me and those I love to have somewhere decent to live, decent clothes and decent food?
But that decency turns to indecency when these things soon become all we want in life … and want nothing for others, have no place for meeting the needs of others.
I heard a comedian once complaining about the size of a pizza slice he was served in a café – if you had a pie chart for what you would do if you a won a million in the lotto, this was the size of the slice for what I would give to charity, he said.
Having lost his compassion for others, especially the needy on his doorstep, Dives loses his religion, for without love there can be no true religion; and Dives loses his humanity, for I am only human in so far as I am like God and love others.
The loss of Dives’ humanity is symbolised by his loss of a personal name. I am baptised with a personal name, and so incorporated into the Body of Christ; that name is how I am known to God and to others – God calls me and you recognise me by my name. Without a name, can Dives remain in the image of God? Can he be called on by others as a fellow human being?
On the other hand, the coming of Christ turns all our skewed values upside down: those we think are most outside God’s compassion and outside the Kingdom of Heaven may well be those most likely to be signs of what the Kingdom of God is, and to be reminders of kingdom values.
Lazarus who is an outsider becomes the true insider; Lazarus who is totally poor becomes rich in the one way that really matters; Lazarus who is at death’s door finds eternal life.
The dogs too play an important role – like the woman who mops the brow of Jesus on his way to Calvary, and the women who weep with him above the city … they do not take away his suffering, but they tell him that his suffering is shared in creation.
So, who is most like God, most like Christ, in this Gospel story?
Those who first heard this story, would initially have expected the person to be most like God to be the religious leader, the one who can cite the Bible, call out to Abraham and Moses. And those who first heard this story would initially have expected the person to be least like God to be the beggar at the gates, the man outside among the dogs.
But is that not what Christ is like? He gives up everything to identify with our humanity in his incarnation, life and death; he is rejected, suffers and dies outside the city walls.
You may not want to be like Lazarus, but Christ wants us to be like him. And we are most like him not when we hope for riches and pleasures beyond our reach, but when we love God and when we love one another. God calls each and every one of us to be like him, to love like him, and when he calls us he calls us by name.
We may marginalise others, we may exclude others, we may push others outside the gates. But God never counts me out, God never excludes you, God never closes the gates on others. We too, despite what others may think of us, are invited to the Heavenly Banquet. Therefore, let us celebrate the feast.
The story of Dives and Lazarus has inspired great artists, and composers like Vaughan Williams
Today’s Prayers (Thursday 20 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 ‘Truth: The Path to Reconciliation’. This theme was introduced on Sunday with a programme update by Rachel Weller, Communications Officer, USPG.
The USPG Prayer Diary today (Thursday 20 March 2025) invites us to pray:
Loving God, we pray for the healing of our divided communities. Teach us to listen deeply and respond with empathy, following the path of truth that leads to reconciliation.
The Collect:
Almighty God,
who called your servant Cuthbert from following the flock
to follow your Son and to be a shepherd of your people:
in your mercy, grant that we, following his example,
may bring those who are lost home to your fold;
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:
Holy Father,
who gathered us here around the table of your Son
to share this meal with the whole household of God:
in that new world where you reveal
the fullness of your peace,
gather people of every race and language
to share with Cuthbert and all your saints
in the eternal banquet of Jesus Christ our Lord.
Yesterday’s Reflection
Continued Tomorrow
Saint Cuthbert of Lindisfarne depicted in a window of the Church of All Saints Pavement, York … he is remembered in the Church Calendar on 20 March (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)