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
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