Saint Anne’s Church, Soho, and Saint Anne’s Gardens, a public park that opens onto the Shaftesbury Avenue end of Wardour Street, London (Photograph: Patrick Comerford, 2025)
Patrick Comerford
In my recent self-guided ‘church crawling’ tour of half a dozen or so churches and chapels in Bloomsbury, Fitzrovia, Soho and Mayfair, one of the churches I visited was Saint Anne’s Church in Soho, including the remaining tower of the original church facing onto Wardour Street and the modern church facing onto Dean Street.
Saint Anne’s was known in the past for its musical traditions and its literary associations with writers and poets, including Dorothy L Sayers, Rose Macaulay, Iris Murdoch, TS Eliot and John Betjeman. The church is also associated with the homeless charity Centrepoint and was known in the past for its radical and innovative priests, exemplified in the life and ministry of the late Kenneth Leech.
Although the church was destroyed during the Blitz in 1940, the church community survived through the post-war decades and the church was rebuilt in the 1990s. Parts of the churchyard around the west end with the surviving tower are Saint Anne’s Gardens, a public park that opens onto the Shaftesbury Avenue end of Wardour Street.
The first certain reference to the church is in the minutes of a meeting of the vestry of Saint Martin in the Fields, in August 1676. A few months earlier, in April, the foundation stone had been laid of a new church in the parish, which was in 1685 to become the church of the parish of Saint James, Westminster.
No grant of the site by the Crown to an individual or corporate body seems to be recorded and its appropriation to church use seems to have been effected simply by an Act of Parliament in 1678 that authorised the establishment of the parish and stated the boundaries of the church and churchyard site. Later, the parish would give rise to two new churches, dedicated to Saint Thomas and Saint Peter, but they became part of the same parish again in 1945.
Saint Anne’s Church, Soho, was consecrated by Bishop Henry Compton of London in 1686 (Photograph: Patrick Comerford, 2025)
Saint Anne’s Church in Soho was consecrated on 21 March 1686, the Sunday before Lady Day, by Henry Compton, Bishop of London, as the parish church of the parish of Saint Anne Within the Liberty of Westminster, created from part of the parish of Saint Martin in the Fields. The ceremony was interrupted by dinner and was followed by the consecration of an additional cemetery for the parish of Saint Martin’s on the site of a former Greek church.
The parish was dedicated to Saint Anne because Compton had been tutor to Princess Anne, who later became Queen Anne. Construction began in 1677 on a plot that was then in the countryside and known as Soho Fields.
It seems the original church was designed by William Talman, an architect who worked under Sir Christopher Wren. Saint Anne’s was a basilica, having a nave of five bays terminated by an eastern apse, serving as a chancel, and flanked by north and south aisles containing galleries that were linked by a gallery across the west end of the nave.
The interior was 64 ft wide, the nave was 31 ft clear, and 78 ft long, excluding the chancel apse which added a further 18 ft. The chancel apse was flanked by vestibules with staircases to the galleries, that were also reached by open staircases at the west end of each aisle.
A square tower projected centrally from the west front, but the church remained without a spire for 32 years. The church tower was only completed in 1718, with the addition of a timber spire.
Saint Anne’s House at 57 Dean Street was first occupied ca 1705 by the parish watch-house, and later also by the parish fire-engine-house and vestry-room.
Inside the present modern chapel at Saint Anne’s Church in Soho (Photograph: Patrick Comerford, 2025)
In its early years, the church had a fashionable congregation, including the Prince of Wales, later George II, and the actress Hester Davenport, who was buried in the churchyard in 1717.
The tower had become unstable by 1800 and the new tower was completed by 1801, its bell chamber’s Portland stonework by March 1803, and its copper cupola by May 1803. The tower’s ground floor room of the tower became the parish vestry room, and was later used as a robing room for the clergy.
Canon Nugent Wade (1809-1893), who was the Rector of Saint Anne’s in 1845-1891, was born in Dublin and educated at Trinity College Dublin and at Oxford, and was ordained deacon (1832) and priest (1833) in Saint Fethlimidh’s Cathedral, Kilmore, Co Cavan. Before coming to Soho, Wade was the Anglican chaplain in Elsinore.
AW Blomfield rearranged the interior for Wade in 1866. Although Wade faced opposition in Saint Anne’s for his ‘Puseyite’ sympathies, he made Saint Anne’s a gathering place for the new generation of Anglo-Catholics in central London. He founded the Saint Barnabas House of Charity in Soho, which ministered to prostitutes, and Saint Mary’s Crown Street, an Anglo-Catholic centre in a slum district within the parish of Soho.
The Revd Basil Graham Bourchier (1881-1934) was the Rector of Saint Anne’s in 1930-1933. During World War I, while he was a chaplain with the Red Cross in Belgium, he was arrested by the Germans as a spy. But his death sentence was commuted, he escaped, and became an army chaplain.
Bourchier was a flamboyant preacher and was satirised as the Revd Cyril Boom Bagshaw in ASM Hutchinson’s If winter comes (1921) and as a ‘totally preposterous parson in Evelyn Waugh’s A little learning (1964). He resigned before being enfolded in a major scandal about his sexuality and his inappropriate relationships with choirboys. Little Dean Street in Soho was renamed Bourchier Street in 1937.
The complex at Saint Anne’s has survived the Blitz and proposals for demolition (Photograph: Patrick Comerford, 2025)
The Revd Gilbert Shuldham Shaw (1886-1967), who was the Vicar of Saint Anne’s from 1940, was another Dublin-born priest at Saint Anne’s. He had been baptised by his mother’s uncle, William Conyngham Plunket, Archbishop of Dublin. With his successor Patrick McLaughlin, he is thought to be part of the inspiration for Rose Macaulay’s character of Father Hugh Chantry-Pigg in The Towers of Trebizond (1956).
During World War II, the whole church, apart from the tower, was burned out in the Blitz on the night of 24 September 1940, and the tower was left derelict. Saint Thomas’s, Regent Street, and the adjoining Saint Anne’s House in the Upper Room, later known as the ‘Allen Room’, were used for worship from then on, although Saint Thomas’s has since been demolished.
After the war, Jacques Groag proposed in 1945 keeping the ruins as a war memorial, but by 1949 it was assumed that the church would not be rebuilt. The remains of the east wall were the only significant parts left standing, and they were demolished in 1953. The site was deconsecrated and prepared for sale, and the parish was amalgamated with those of Saint Thomas’s Church, Regent Street, and Saint Peter’s Church, Great Windmill Street, creating the Parish of Saint Anne with Saint Thomas and Saint Peter, centred on Saint Thomas’s.
Dorothy L Sayers was a longtime churchwarden of the parish … her ashes were buried at the base of the tower in 1957 (Photograph: Patrick Comerford, 2025)
Despite having no building, from 1941 to 1958, the Saint Anne Society under Patrick McLaughlin encouraged links with the literary world, and the members included Father Gilbert Shaw, JC Winnington-Ingram, Charles Williams, Agatha Christie, TS Eliot, Father Max Petitpierre, Dom Gregory Dix, Arnold Bennett, CS Lewis, Rose Macaulay and Dorothy L Sayers. Others who contributed from time to time included John Betjeman, Iris Murdoch, Lord David Cecil, Rebecca West and Christopher Dawson.
Even when there was no church building, the church community remained active in those post-war years, and the tower was used as a chapel for a time in the 1950s. The novelist Dorothy L Sayers was a longtime churchwarden of the parish and member of the Saint Anne’s Society. Her ashes were buried in the base of the tower in 1957.
Father Patrick McLaughlin (1909-1988) was the Rector Saint Anne’s in 1953-1962. He introduced the ‘basilican mode’, in which the priest faces the congregation instead of facing the altar with his back to the congregation. This liturgical innovation was widely adopted in the Church of England some 20 years later. Patrick McLaughlin became a Roman Catholic in 1962.
Saint Anne’s has a long history of being socially inclusive and engaged, exemplified in the life and ministry of Kenneth Leech (Photograph: Patrick Comerford, 2025)
Saint Anne’s has a long history of being socially inclusive and engaged with its diverse and ever-changing community. The Revd Dr Kenneth Leech (1939-2015), who was a curate at Saint Anne’s in 1967-1971, was a priest in the Anglo-Catholic tradition and a socialist, and a leading advocate of contextual theology.
At the heart of his faith was what he called ‘subversive orthodoxy’: the indissoluble union of contemplative spirituality, sacramental worship, orthodox doctrine and social action. He argued that this conjunction of faith and the quest for justice, which points to the coming of the Kingdom of God on earth, is the essential mark of the Christian life and underlies scripture, the teachings of the Church Fathers and the Christian mystical tradition.
He founded the homeless charity Centrepoint in the basement of Saint Anne’s House in December 1969, and it was based at the church until 2023.
The entrance to Saint Anne’s on Dean Street (Photograph: Patrick Comerford, 2025)
After many years as a bomb site and car park, the present building was created in 1991 thanks to the tenacity of members of local community. By selling part of the site to build social housing and provide commercial properties, funds were raised to create the community hall and the simple but attractive chapel that extends into the hall on Sundays.
Princess Anne laid the foundation stone of the new complex on 12 March 1990, and it was opened and rededicated on Saint Anne’s Day, 26 July 1991. The new church complex is not an actual reconstruction of the old church and can be varied from a large to a small space. It is set within a community centre and is a community focus.
The tower, which had been partly restored in 1979 by the Soho Society, was fully restored when the whole church was rebuilt in 1990-1991 and is now a Grade II* listed building.
The prize-winning entrance was designed by Lina Viluma and Sherief al Rifa’i and was dedicated in 1996 (Photograph: Patrick Comerford, 2025)
To celebrate the 25th anniversary of the rebuilding of the church, a redesigned entrance on Dean Street, featuring the name of Saint Anne’s in neon lights, was dedicated by the Bishop of London in December 2016 and it ensures the church remains a visible presence in the community.
The new entrance was designed by two UAL London students, Lina Viluma and Sherief al Rifa’i. Their redesign of the entrance won the President’s Award for alterations to a church building in the 2017 Church Architecture Awards. The judges said their design made ‘a dynamic and inviting entrance to the church’.
Saint Anne’s is a thriving church community today and a venue for many local community and charitable events. It also houses the Soho Society, and the anti-homophobic bullying charity Diversity Role Models.
Saint Anne’s also has had its own community coffee shop, Sacred Grounds, since January 2024, on the very site where Centrepoint was founded in 1969.
A double espresso in Sacred Grounds, where Centrepoint was founded in 1969 (Photograph: Patrick Comerford, 2025)
Saint Anne’s was once famous for its high musical standards. The church received an organ in 1699 from the Dowager-Queen’s Chapel in Saint James’s Palace. The first organist Dr William Croft wrote the tune ‘Saint Anne’ in 1708, a tune still used for the hymn ‘O God Our Help in Ages Past’.
During Wade’s half century at Saint Anne’s, the choir under Sir Joseph Barnby revived the interest in Bach in England, starting with the Christmas Oratorio and Crescendo to the Mathew Passion. Barnby, who was the organist in 1871-1888, introduced the first performance in Britain of Bach’s ‘Saint John Passion’. The first religious service with music broadcast by radio came from Saint Anne’s in the 1920s.
The churchyard, Saint Anne’s Gardens, was leased to Westminster City Council in 1894, having been closed to burials 40 years earlier. It is believed that up to 60,000 bodies are still buried there, and this explains why the ground is so high above the entrance on Wardour Street.
The curious monument to King Theodore of Corsica, who reigned for eight months in 1766 (Photograph: Patrick Comerford, 2025)
One of the few surviving monuments in the churchyard is a curious tablet to King Theodore of Corsica, who reigned briefly from March to November in 1766. It includes a crown in an oval panel above an inscription composed by Horace Walpole. The biography of the soi-disanting was published by Percy Fitzgerald in 1890.
King Theodore’s wife Catalina Sarsfield was the daughter of David Sarsfield of Kilmallock, Co Limerick, a younger brother of Dominick Sarsfield, 4th Viscount Sarsfield, and his French-born wife, Marie d’Athboy. She is sometimes mistakenly said to have been the daughter of Patrick Sarsfield, 1st Earl of Lucan, and Lady Honora Burke, but she was part of a different branch of the Sarsfield family.
Below this monument is a stone commemorating the burial in the churchyard of William Hazlitt (1830).
The Revd Simon Buckley has been the Rector of Saint Anne’s, Soho, since 2013, and is a former assistant priest. Previously, he was a professional puppeteer, and worked with the Muppets and the original Spitting Image. The Revd Martha Pennel has been the curate of Saint Anne’s since 2023
• The main service in Saint Anne’s is the Sunday Eucharist at 11am, celebrated with ‘a relaxed dignity’. The regular weekday services include Holy Communion on Tuesday at 1:05 pm and Morning Prayer on Tuesdays, Wednesday and Thursday at 8:30 am and Evening Prayer at 4:30 pm on Wednesdays. Other services range from Christmas Carol Services and the liturgies of Holy Week, to Prayers at Pride and Soho Parish Sundays.
‘Lord Have Mercy’ … time for prayer in Saint Anne’s (Photograph: Patrick Comerford, 2025)
13 July 2025
Saint Anne’s, Soho, the London
church that rose from the ashes
after the Blitz and lengthy closure
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Daily prayer in Ordinary Time 2025:
65, Sunday 13 July 2025,
Fourth Sunday after Trinity (Trinity IV)
‘You shall love … your neighbour as yourself’ (Luke 10: 26). But who is my neighbour? (Photograph: Patrick Comerford)
Patrick Comerford
We are in Ordinary Time in the Church Calendar and today is the Fourth Sunday after Trinity (Trinity IV, 13 July 2025). In the Calendar of the Orthodox Church today is also the Sunday of the Holy Fathers of the Fourth Ecumenical Council. The Council of Chalcedon in 451 CE defined the doctrine of the hypostatic union, clarifying the relationship between the divine and human natures of Christ.
I am still feeling sore and very sorry for myself after Friday’s surgical procedure in Oxford, but I am hoping to attend the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford, later this morning. But, before I make any decisions about what to do, 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 Good Samaritan … a stained glass window in Saint Michael’s Church, Limerick (Photograph: Patrick Comerford)
Luke 10: 25-37 (NRSVA):
25 Just then a lawyer stood up to test Jesus. ‘Teacher,’ he said, ‘what must I do to inherit eternal life?’ 26 He said to him, ‘What is written in the law? What do you read there?’ 27 He answered, ‘You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbour as yourself.’
28 And he said to him, ‘You have given the right answer; do this, and you will live.’
29 But wanting to justify himself, he asked Jesus, ‘And who is my neighbour?’ 30 Jesus replied, ‘A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. 31 Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. 32 So likewise a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan while travelling came near him; and when he saw him, he was moved with pity. 34 He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. 35 The next day he took out two denarii, gave them to the innkeeper, and said, “Take care of him; and when I come back, I will repay you whatever more you spend.” 36 Which of these three, do you think, was a neighbour to the man who fell into the hands of the robbers?’ 37 He said, ‘The one who showed him mercy.’ Jesus said to him, ‘Go and do likewise.’
An Orthodox icon of the Parable of the Good Samaritan, interpreting the parable according to the Patristic and Orthodox tradition (click on image for full-screen viewing)
Today’s Reflection:
The Lectionary readings this year [2025 Year C] are inviting us to work our way through Saint Luke’s Gospel, which is full of healing stories and parables.
Most of us are familiar – or think we are familiar with – these great parables:
• the rich man with his barns who wants to ‘eat, drink and be merry’ (Luke 12: 13-21, 3 August 2025)
• the thief in the night (Luke 12: 32-40, 10 August 2025)
• the guests at the wedding banquet (Luke 14: 1, 7-14, 31 August 2025)
• the lost sheep and the lost coin (Luke 15: 1-10, 14 September 2025)
• the Prodigal Son (Luke 15: 11-32, 30 March 2025)
• the unjust steward (Luke 16: 1-13, 21 September 2025)
• Dives and Lazarus (Luke 16: 19-31, 28 September 2025)
• the widow who nags and nags at the judge (Luke 18: 1-8, 19 October 2025)
• the Pharisee and the tax-collector (Luke 18: 9-14, 26 October 2019).
Regular churchgoers are so familiar with these parables, we know who to identify with, who is being chided, what the lesson is, and what to expect in the sermon.
Or do we?
The story of the Parable of the Good Samaritan, which we read this morning, is so familiar to all of us that we all know how to use the term Samaritan … well, don’t we?
A Good Samaritan is someone who comes to our aid in time of need, who goes over and beyond the demands of duty, a good listener, a good neighbour, a giver, a helping hand …
In conversations, I sometimes identify my own Good Samaritans in the world today. I think of Francesca Albanese, the UN Rapporteur for the West Bank and Gaza, who is vocal about the plight of people in Gaza. The Trump regime has imposed sanctions on her for investigating abuses of human rights in the Palestinian Territories, but nominations for her to receive the Nobel Peace Prize are gaining momentum. There is Carola Rackete, the German sea captain who defied Italy’s ban on migrant rescue ships some years ago by forcing her way into the port of Lampedusa with 42 migrants rescued at sea. Or the ordinary, everday people everyday people throughout the US every day who try to masked and unnamed ICE and Homeland Security agents from breaking up families in their homes, in the courtrooms and on the streets.
There are countless Good Samaritans across the US today, trying to stop ICE and Homeland Security from breaking up families and taking away migrants, immigrants, students, tourists … neighbours.
In an extraordinary move, the Bishop of San Bernardino has dispensed or freed a person from the obligation to attend Masses on Sunday and Holy Days of Obligation if the person fears ICE. Bishop Alberto Rojas says that he is guided by the desire to extend pastoral care to all in his diocese, particularly those who ‘face fear and hardship’. It is a vivid reminder that even churches are no longer considered safe places.
The one who shows mercy is the good neighbour.
But there are other characters, other dramatis personæ, in this parable too … who would identify with the man who has been beaten up and left by the road?
We all pretend we have not but probably have met characters who might easily be in that band of robbers.
I should worry that people might compare me less with the Good Samaritan and more with the priest and the Levite hurrying and scurrying to the Temple, two men who might well have made very good and upright deans and canons today.
How many of us would identify with the innkeeper, worried about somebody who is going to make a mess of one of the last rooms left available at a busy time of holidays and pilgrimages?
How many of us, instead, would identify with the man who has been beaten up and left half dead on the side of the road?
How often have I been beaten up on the pathway through life?
Beaten up by family rows and divisions?
Beaten up by depression, anxiety and low self-esteem?
Beaten up by job loss or finding it difficult to find meaning in life?
Beaten up by rejection in love, in friendship, by bullies, in employment?
Beaten up by ill-health, physical and psychological, when people pass by and think I ought to pull myself up by own bootstraps?
Beaten up by addictions that other people think are my own fault, so they pass me by on the other side of the road?
Well that man brought it all on himself, didn’t he, straying off the straight and narrow, instead of keeping focussed on the holy city, the Jerusalem of this parable, turning his face towards Jericho, the oldest city in the world, representing every city with its fleshpots and decadence?
There is another way of reading this parable, however. It is the way it was read by the early Fathers of the Church, a way of reading it for almost 1,500 years, a way that it is still read in the Orthodox Church.
The man who goes down from Jerusalem to Jericho is Adam, or humanity, each and every one of us.
Jerusalem is the holy city of God, but also symbolises God’s future plans for us.
Jericho, the oldest city the world, symbolises the oldest earthly pleasures.
On the way, the man loses his freedom, becomes captive to his passions, wounded by sin, so incapable of prayer and worship that on the road of life he has become spiritually half-dead, stripped of his virtues, left without the cover of God’s grace and protection.
The man wounded by robbers represents fallen humanity before the coming of Christ.
The Priest and the Levite, ministers of God, represent the saints and prophets sent by God from the beginning of time, before Christ’s coming.
They saw the plight of humanity, lying on the road. Moses came by, Elijah came by, other prophets came by, but the illness of humanity remained without being healed.
Only God who has created us can recreate us. God humbles himself and becomes human, takes on our human flesh, in the incarnation. It sounds so unlikely, so impossible, it is like imagining a Jew becoming a Samaritan, one of those in the territory between Judea and Galilee, between Jericho and Jerusalem.
Indeed, the Pharisees mockingly labelled Christ a Samaritan, saying, ‘Are we not right in saying that you are a Samaritan and have a demon?’ (John 8: 48).
Christ humbly attributes to himself the name given to him by his detractors.
The Samaritan binds up the wounds of wounded humanity, pours oil and wine on them: oil symbolises mercy and wine the true teaching of God. He then brings us to an inn where we can be taken care of.
The Gospel says that the Good Samaritan ‘put him on his own animal, brought him to an inn, and took care of him.’ However, in traditional icons, Christ carries the man on his own back. Christ in the incarnation takes on our human nature, our soul and body. That is why in the parable he ‘set him on his own beast,’ interpreted by the Early Fathers that Christ makes us members of his own body.
There is a similar image in the parable of the Lost Sheep (see Luke 15). When the Good Shepherd finds the lost sheep, he puts him on his shoulders, rejoicing.
The inn represents the Church, the innkeeper the bishops and priests. Christ establishes his Church which, like an inn, accepts and provides shelter for all. The wounded man should stay here to be taken care of. The Samaritan has to leave, however. He takes out two silver coins and gives them to the innkeeper, saying: ‘Take care of him; and when I come back, I will repay you whatever more you spend.’
Christ indicates his second coming, he will return.
The silver given to the innkeeper is the divine grace Christ gives to the Church; it heals and saves souls through the sacraments. Bishops and priests, the ministers of the sacraments of the Church, are the distributors of God’s gifts and freely-given grace for the lost and the outcast and those of us who have fallen by the way.
In this reading of the parable of the Good Samaritan, Christ offers himself as the prime example of mercy and compassion. Through his compassion, he takes on our sufferings and becomes the true neighbour of all fallen humanity.
We are not being challenged in this morning’s reading to be Good Samaritans. We don’t all have that opportunity, that encounter, that wealth to spend.
We are not even being challenged to be a good neighbour.
We are being challenged to ‘love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbour as yourself’ (Luke 10: 27).
The Jewish theologian, Professor Michael Fishbane, says this great exhortation is at the heart of the Hebrew Bible, and adds: ‘These words are also at the heart of Judaism and constitute its religious idea.’
Christ then echoes a verse in the Law: ‘You have given the right answer; do this and you will live’ (verse 28). ‘You shall keep my statutes and my ordinances; by doing this one shall live: I am the Lord’ (Leviticus 18: 5).
The one who shows mercy is the good neighbour.
The Good Samaritan window in Saint Anne’s Cathedral, Belfast (Photograph: Patrick Comerford, 2024)
Today’s Prayers (Sunday 13 July 2025, Trinity IV):
The theme this week (13 to 19 July) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Shaping the Future: Africa Six.’ This theme is introduced today with a programme update from Fran Mate, Senior Regional Manager: Africa, USPG:
Earlier this year I arranged a meeting with the Advisory Council of the Africa 6 – the Centre for Anglican Women’s Leadership and Research in Africa (CAWLRA). We gathered at the Thaba Bosiu Cultural Village in Lesotho for an inspiring week of strategic thinking and reflection. The retreat, which brought together some of the most influential Anglican women leaders in Africa, focused on empowering senior women bishops to lead with strength and vision in the years to come. It was a pleasure to be alongside the Right Revd Dr Dalcy Dlamini (Bishop of Eswatini), the Right Revd Filomena Teta das Neves Estevão (Bishop of Bom Pastor, Angola), the Right Revd Dr Vicentia Kgabe (Bishop of Lesotho) and the Right Revd Dr Emily Onyango (Assistant Bishop of the Diocese of Bondo, Kenya).
Although unable to attend, the Africa 6 also includes the Right Revd Elizabeth Awut (Diocese of Rumbek, South Sudan) and the Right Revd Rose Okeno (Diocese of Butere, Kenya).
The Africa 6’s inspirational mission is clear: to ensure that Anglican women leaders across the continent are equipped and empowered to make a lasting impact, not just for today, but for future generations.
USPG are proud to walk alongside the Africa 6 Women Anglican Bishops as they lead the way in establishing and shaping the future of the Centre for Anglican Women’s Leadership and Research in Africa. Together, we continue to support the growth of women’s leadership within the Anglican Church, ensuring that these remarkable leaders are ready to guide the Church into the future.
The USPG prayer diary today (Sunday 13 July 2025, Trinity IV) invites us to pray by reading and meditating on Luke 10: 25-27.
The Collect:
O God, the protector of all who trust in you,
without whom nothing is strong, nothing is holy:
increase and multiply upon us your mercy;
that with you as our ruler and guide
we may so pass through things temporal
that we lose not our hold on things eternal;
grant this, heavenly Father,
for our Lord Jesus Christ’s sake,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Eternal God,
comfort of the afflicted and healer of the broken,
you have fed us at the table of life and hope:
teach us the ways of gentleness and peace,
that all the world may acknowledge
the kingdom of your Son Jesus Christ our Lord.
Additional Collect:
Gracious Father,
by the obedience of Jesus
you brought salvation to our wayward world:
draw us into harmony with your will,
that we may find all things restored in him,
our Saviour Jesus Christ.
Yesterday’s reflections
Continued tomorrow
The Good Samaritan … a stained glass window in Saint Mary’s Cathedral, Limerick (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 are in Ordinary Time in the Church Calendar and today is the Fourth Sunday after Trinity (Trinity IV, 13 July 2025). In the Calendar of the Orthodox Church today is also the Sunday of the Holy Fathers of the Fourth Ecumenical Council. The Council of Chalcedon in 451 CE defined the doctrine of the hypostatic union, clarifying the relationship between the divine and human natures of Christ.
I am still feeling sore and very sorry for myself after Friday’s surgical procedure in Oxford, but I am hoping to attend the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford, later this morning. But, before I make any decisions about what to do, 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 Good Samaritan … a stained glass window in Saint Michael’s Church, Limerick (Photograph: Patrick Comerford)
Luke 10: 25-37 (NRSVA):
25 Just then a lawyer stood up to test Jesus. ‘Teacher,’ he said, ‘what must I do to inherit eternal life?’ 26 He said to him, ‘What is written in the law? What do you read there?’ 27 He answered, ‘You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbour as yourself.’
28 And he said to him, ‘You have given the right answer; do this, and you will live.’
29 But wanting to justify himself, he asked Jesus, ‘And who is my neighbour?’ 30 Jesus replied, ‘A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. 31 Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. 32 So likewise a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan while travelling came near him; and when he saw him, he was moved with pity. 34 He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. 35 The next day he took out two denarii, gave them to the innkeeper, and said, “Take care of him; and when I come back, I will repay you whatever more you spend.” 36 Which of these three, do you think, was a neighbour to the man who fell into the hands of the robbers?’ 37 He said, ‘The one who showed him mercy.’ Jesus said to him, ‘Go and do likewise.’
An Orthodox icon of the Parable of the Good Samaritan, interpreting the parable according to the Patristic and Orthodox tradition (click on image for full-screen viewing)
Today’s Reflection:
The Lectionary readings this year [2025 Year C] are inviting us to work our way through Saint Luke’s Gospel, which is full of healing stories and parables.
Most of us are familiar – or think we are familiar with – these great parables:
• the rich man with his barns who wants to ‘eat, drink and be merry’ (Luke 12: 13-21, 3 August 2025)
• the thief in the night (Luke 12: 32-40, 10 August 2025)
• the guests at the wedding banquet (Luke 14: 1, 7-14, 31 August 2025)
• the lost sheep and the lost coin (Luke 15: 1-10, 14 September 2025)
• the Prodigal Son (Luke 15: 11-32, 30 March 2025)
• the unjust steward (Luke 16: 1-13, 21 September 2025)
• Dives and Lazarus (Luke 16: 19-31, 28 September 2025)
• the widow who nags and nags at the judge (Luke 18: 1-8, 19 October 2025)
• the Pharisee and the tax-collector (Luke 18: 9-14, 26 October 2019).
Regular churchgoers are so familiar with these parables, we know who to identify with, who is being chided, what the lesson is, and what to expect in the sermon.
Or do we?
The story of the Parable of the Good Samaritan, which we read this morning, is so familiar to all of us that we all know how to use the term Samaritan … well, don’t we?
A Good Samaritan is someone who comes to our aid in time of need, who goes over and beyond the demands of duty, a good listener, a good neighbour, a giver, a helping hand …
In conversations, I sometimes identify my own Good Samaritans in the world today. I think of Francesca Albanese, the UN Rapporteur for the West Bank and Gaza, who is vocal about the plight of people in Gaza. The Trump regime has imposed sanctions on her for investigating abuses of human rights in the Palestinian Territories, but nominations for her to receive the Nobel Peace Prize are gaining momentum. There is Carola Rackete, the German sea captain who defied Italy’s ban on migrant rescue ships some years ago by forcing her way into the port of Lampedusa with 42 migrants rescued at sea. Or the ordinary, everday people everyday people throughout the US every day who try to masked and unnamed ICE and Homeland Security agents from breaking up families in their homes, in the courtrooms and on the streets.
There are countless Good Samaritans across the US today, trying to stop ICE and Homeland Security from breaking up families and taking away migrants, immigrants, students, tourists … neighbours.
In an extraordinary move, the Bishop of San Bernardino has dispensed or freed a person from the obligation to attend Masses on Sunday and Holy Days of Obligation if the person fears ICE. Bishop Alberto Rojas says that he is guided by the desire to extend pastoral care to all in his diocese, particularly those who ‘face fear and hardship’. It is a vivid reminder that even churches are no longer considered safe places.
The one who shows mercy is the good neighbour.
But there are other characters, other dramatis personæ, in this parable too … who would identify with the man who has been beaten up and left by the road?
We all pretend we have not but probably have met characters who might easily be in that band of robbers.
I should worry that people might compare me less with the Good Samaritan and more with the priest and the Levite hurrying and scurrying to the Temple, two men who might well have made very good and upright deans and canons today.
How many of us would identify with the innkeeper, worried about somebody who is going to make a mess of one of the last rooms left available at a busy time of holidays and pilgrimages?
How many of us, instead, would identify with the man who has been beaten up and left half dead on the side of the road?
How often have I been beaten up on the pathway through life?
Beaten up by family rows and divisions?
Beaten up by depression, anxiety and low self-esteem?
Beaten up by job loss or finding it difficult to find meaning in life?
Beaten up by rejection in love, in friendship, by bullies, in employment?
Beaten up by ill-health, physical and psychological, when people pass by and think I ought to pull myself up by own bootstraps?
Beaten up by addictions that other people think are my own fault, so they pass me by on the other side of the road?
Well that man brought it all on himself, didn’t he, straying off the straight and narrow, instead of keeping focussed on the holy city, the Jerusalem of this parable, turning his face towards Jericho, the oldest city in the world, representing every city with its fleshpots and decadence?
There is another way of reading this parable, however. It is the way it was read by the early Fathers of the Church, a way of reading it for almost 1,500 years, a way that it is still read in the Orthodox Church.
The man who goes down from Jerusalem to Jericho is Adam, or humanity, each and every one of us.
Jerusalem is the holy city of God, but also symbolises God’s future plans for us.
Jericho, the oldest city the world, symbolises the oldest earthly pleasures.
On the way, the man loses his freedom, becomes captive to his passions, wounded by sin, so incapable of prayer and worship that on the road of life he has become spiritually half-dead, stripped of his virtues, left without the cover of God’s grace and protection.
The man wounded by robbers represents fallen humanity before the coming of Christ.
The Priest and the Levite, ministers of God, represent the saints and prophets sent by God from the beginning of time, before Christ’s coming.
They saw the plight of humanity, lying on the road. Moses came by, Elijah came by, other prophets came by, but the illness of humanity remained without being healed.
Only God who has created us can recreate us. God humbles himself and becomes human, takes on our human flesh, in the incarnation. It sounds so unlikely, so impossible, it is like imagining a Jew becoming a Samaritan, one of those in the territory between Judea and Galilee, between Jericho and Jerusalem.
Indeed, the Pharisees mockingly labelled Christ a Samaritan, saying, ‘Are we not right in saying that you are a Samaritan and have a demon?’ (John 8: 48).
Christ humbly attributes to himself the name given to him by his detractors.
The Samaritan binds up the wounds of wounded humanity, pours oil and wine on them: oil symbolises mercy and wine the true teaching of God. He then brings us to an inn where we can be taken care of.
The Gospel says that the Good Samaritan ‘put him on his own animal, brought him to an inn, and took care of him.’ However, in traditional icons, Christ carries the man on his own back. Christ in the incarnation takes on our human nature, our soul and body. That is why in the parable he ‘set him on his own beast,’ interpreted by the Early Fathers that Christ makes us members of his own body.
There is a similar image in the parable of the Lost Sheep (see Luke 15). When the Good Shepherd finds the lost sheep, he puts him on his shoulders, rejoicing.
The inn represents the Church, the innkeeper the bishops and priests. Christ establishes his Church which, like an inn, accepts and provides shelter for all. The wounded man should stay here to be taken care of. The Samaritan has to leave, however. He takes out two silver coins and gives them to the innkeeper, saying: ‘Take care of him; and when I come back, I will repay you whatever more you spend.’
Christ indicates his second coming, he will return.
The silver given to the innkeeper is the divine grace Christ gives to the Church; it heals and saves souls through the sacraments. Bishops and priests, the ministers of the sacraments of the Church, are the distributors of God’s gifts and freely-given grace for the lost and the outcast and those of us who have fallen by the way.
In this reading of the parable of the Good Samaritan, Christ offers himself as the prime example of mercy and compassion. Through his compassion, he takes on our sufferings and becomes the true neighbour of all fallen humanity.
We are not being challenged in this morning’s reading to be Good Samaritans. We don’t all have that opportunity, that encounter, that wealth to spend.
We are not even being challenged to be a good neighbour.
We are being challenged to ‘love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbour as yourself’ (Luke 10: 27).
The Jewish theologian, Professor Michael Fishbane, says this great exhortation is at the heart of the Hebrew Bible, and adds: ‘These words are also at the heart of Judaism and constitute its religious idea.’
Christ then echoes a verse in the Law: ‘You have given the right answer; do this and you will live’ (verse 28). ‘You shall keep my statutes and my ordinances; by doing this one shall live: I am the Lord’ (Leviticus 18: 5).
The one who shows mercy is the good neighbour.
The Good Samaritan window in Saint Anne’s Cathedral, Belfast (Photograph: Patrick Comerford, 2024)
Today’s Prayers (Sunday 13 July 2025, Trinity IV):
The theme this week (13 to 19 July) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Shaping the Future: Africa Six.’ This theme is introduced today with a programme update from Fran Mate, Senior Regional Manager: Africa, USPG:
Earlier this year I arranged a meeting with the Advisory Council of the Africa 6 – the Centre for Anglican Women’s Leadership and Research in Africa (CAWLRA). We gathered at the Thaba Bosiu Cultural Village in Lesotho for an inspiring week of strategic thinking and reflection. The retreat, which brought together some of the most influential Anglican women leaders in Africa, focused on empowering senior women bishops to lead with strength and vision in the years to come. It was a pleasure to be alongside the Right Revd Dr Dalcy Dlamini (Bishop of Eswatini), the Right Revd Filomena Teta das Neves Estevão (Bishop of Bom Pastor, Angola), the Right Revd Dr Vicentia Kgabe (Bishop of Lesotho) and the Right Revd Dr Emily Onyango (Assistant Bishop of the Diocese of Bondo, Kenya).
Although unable to attend, the Africa 6 also includes the Right Revd Elizabeth Awut (Diocese of Rumbek, South Sudan) and the Right Revd Rose Okeno (Diocese of Butere, Kenya).
The Africa 6’s inspirational mission is clear: to ensure that Anglican women leaders across the continent are equipped and empowered to make a lasting impact, not just for today, but for future generations.
USPG are proud to walk alongside the Africa 6 Women Anglican Bishops as they lead the way in establishing and shaping the future of the Centre for Anglican Women’s Leadership and Research in Africa. Together, we continue to support the growth of women’s leadership within the Anglican Church, ensuring that these remarkable leaders are ready to guide the Church into the future.
The USPG prayer diary today (Sunday 13 July 2025, Trinity IV) invites us to pray by reading and meditating on Luke 10: 25-27.
The Collect:
O God, the protector of all who trust in you,
without whom nothing is strong, nothing is holy:
increase and multiply upon us your mercy;
that with you as our ruler and guide
we may so pass through things temporal
that we lose not our hold on things eternal;
grant this, heavenly Father,
for our Lord Jesus Christ’s sake,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Eternal God,
comfort of the afflicted and healer of the broken,
you have fed us at the table of life and hope:
teach us the ways of gentleness and peace,
that all the world may acknowledge
the kingdom of your Son Jesus Christ our Lord.
Additional Collect:
Gracious Father,
by the obedience of Jesus
you brought salvation to our wayward world:
draw us into harmony with your will,
that we may find all things restored in him,
our Saviour Jesus Christ.
Yesterday’s reflections
Continued tomorrow
The Good Samaritan … a stained glass window in Saint Mary’s Cathedral, Limerick (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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