The Backs and King’s College are among many of the familiar locations that appear as scenes in the BBC crime drama series ‘Ludwig’ (Photograph: Patrick Comerford, 2026)
Patrick Comerford
I am delighted that the detective drama Ludwig has returned to the BBC with a second series that began last week (20 August 2026), having enthusiastically watched the first series in 2024.
In both series of Ludwig, David Mitchell stars as John Taylor, a reclusive crossword setter and puzzle maker who publishes his books under the pen name ‘Ludwig’, and his missing identical twin brother, James Taylor, a successful detective chief inspector in the Cambridge police force.
As an enthusiastic fan of the Guardian crossword each day, I was interested to see that the Guardian’s crossword editor Alan Connor was involved in designing the crosswords used in the opening titles of the series; indeed, he also created a series of Ludwig-themed puzzles in the Guardian.
Throughout each episode, I am watching for familiar locations in Cambridge, where much of the plots and storylines are set, including the Backs and the River Cam, King’s College, Queens’ College, Queens’ Lane, Saint John’s College, the Bridge of Sighs, the Old Schools and All Saints’ Passage.
Almost three million viewers watched Episode 1 in Series 2 on BBC 1 last Thursday night (20 August 2026), with Episode 2 going out at 9 pm tonight (27 August 2026). The first three episodes in Series 2 are now available on BBC iPlayer and the remaining three episodes are due to be released on BBC iPlayer on 10 September.
‘Stands the Church clock at ten to three?’ (Rupert Brooke) … the clock at Grantchester Church, which features in the crime series ‘Grantchester’ (Photograph: Patrick Comerford)
In Series 1, John Taylor works his way into the Cambridgeshire Police posing as his missing identical twin brother James. As a fake cop, he uses his pedantic puzzle-solving skills to solve some complex murders in and around Cambridge that make normally sedate Cambridge look like a more dangerous place to live in than Albert Square in EastEnders.
Oxford has Inspector Morse, but Cambridge has had its share of television sleuths too, including the vicars in the ITV detective drama Grantchester (2014-2026), filmed mainly in the village of Grantchester and in central Cambridge, with locations that include King’s Parade, Saint John’s College and the River Cam.
In addition, the four episodes of Porterhouse Blue (1987), a Channel 4 comedy series adapted from Tom Sharpe’s 1974 novel, were filmed mainly in Sidney Sussex College, Cambridge, where I was a student over the years on a number of courses in association with the Institute of Orthodox Christian Studies (IOCS).
Sidney Sussex College provided the location for the Channel 4 comedy series ‘Porterhouse Blue’ (Photograph: Patrick Comerford, 2026)
BBC’s Ludwig is primarily set in and filmed in Cambridge. The actor David Mitchell went to Peterhouse in Cambridge in 1993 to study history, and as an undergraduate he joined the Cambridge Footlights dramatic club.
Ludwig inevitably includes numerous positioning shots – usually aerial – of Cambridge. The locations, backdrops and shots include King’s College, the River Cam, Saint John’s College and the Bridge of Sighs, Queens’ College, Queens’ Lane and the Mathematical Bridge, Silver Street, Silver StreetBridge and the Anchor, and the Millpond.
Episode 3 next week in the new series has many street scenes in central Cambridge, including Portugal Place, Market Hill, Trinity Lane and Garrett Hostel Bridge. But there are many fictional locations too, including the ‘Scholar's Fountain’ and Turing Lane. The theatre where last week’s murder scene is located is certainly not in Cambridge … it is, in fact, the Theatre Royal in Windsor.
The fictional Cambridge Police Authority station was filmed at Stockley Park Business Centre, a glass-fronted modern business park building in outer London. The grim offices of the fictional East Anglia Advertiser have been filmed at Pentland site off Squires Lane in Finchley. Its sad decline as a newspaper reminds me of the decline of the Lichfield Mercury a few years ago.
Locations beyond Cambridge include Moor Park Golf Club in Rickmansworth, Hertfordshire, North Mymms Park near Hatfield in Hertfordshire and locations in and around London including Ham Yard Hotel.
Doppelganger or ‘missing link’? … Charles Darwin’s plaque in the Great Gate at Christ’s College(Photograph: Patrick Comerford, 2026)
Back in Cambridge last month, introducing a friend from Ireland to the Cambridge I have known for 20 years, the question of a doppelganger or curious lookalike surfaced in a humorous moment at the Great Gate or porters’ lodge at Christ’s College.
This gate and tower, which have been restored and regilded in recent years, date back to the 16th century when Christ’s College was founded by Lady Margaret Beaufort. As we stood there looking into First Court and the chapel, an American couple commented, half joking and wholly in earnest, on the likeness of the plaque behind me of Charles Darwin.
I have been a guest in Christ’s College many times, and I have preached in the chapel and was a visiting lecturer back in 2009. So I have always been aware of Darwin’s place in the history of the college. But there have also been rumours in family lore and legend that Charles Darwin was related to the Comberford family of Comberford Hall.
The nearest thing I can find to an actual link, though. is through a web of marriages rather than any direct genealogical connection. Charles Darwin’s father, Robert Waring Darwin, grew up as the step-brother of Sacheverell Chandos-Pole. Sacheverell’s son, the Revd William Chandos-Pole, held a kinship equivalent to a first cousin of Charles Darwin through marriage, and his son later had family ties that had a brief connection with Comberford Hall.
First Court and the Chapel in Christ’s College, Cambridge (Photograph: Patrick Comerford, 2026)
I have described this tenuous relationship as a true ‘missing link’, but any direct connection between Charles Darwin and Comberford Hall is extremely remote, and indirect, and I have only traced these through collateral marital relations in Staffordshire. Perhaps I need Ludwig’s puzzle-solving skills if I am ever going to find this ‘missing link’.
But there is another puzzle in Ludwig: is the plot about a missing identical twin brother, about a doppelganger, or about a personality disorder?
The BBC confirmed last month that it has commissioned a third series of Ludwig. We may have to wait until then to put other pieces in the puzzle back into place.
All Saints’ Passage … one of the familiar scenes in Cambridge that provide locations for ‘Ludwig’ (Photograph: Patrick Comerford)
27 August 2026
Daily prayer in Ordinary Time 2026:
111, Thursday 27 August 2026
‘Keep awake therefore, for you do not know on what day your Lord is coming’ (Matthew 24: 42) … night-time on Bore Street in Lichfield (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and this week began with the Twelfth Sunday after Trinity (Trinity XII). The calendar of the Church of England in Common Worship today remembers Saint Monica (387), the mother of Saint Augustine of Hippo.
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Keep awake therefore, for you do not know on what day your Lord is coming’ (Matthew 24: 42) … night-time on Souliou Street in Rethymnon (Photograph: Patrick Comerford)
Matthew 24: 42-51 (NRSVA):
[Jesus said:] 42 Keep awake therefore, for you do not know on what day your Lord is coming. 43 But understand this: if the owner of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. 44 Therefore you also must be ready, for the Son of Man is coming at an unexpected hour.
45 ‘Who then is the faithful and wise slave, whom his master has put in charge of his household, to give the other slaves their allowance of food at the proper time? 46 Blessed is that slave whom his master will find at work when he arrives. 47 Truly I tell you, he will put that one in charge of all his possessions. 48 But if that wicked slave says to himself, “My master is delayed”, 49 and he begins to beat his fellow-slaves, and eats and drinks with drunkards, 50 the master of that slave will come on a day when he does not expect him and at an hour that he does not know. 51 He will cut him in pieces and put him with the hypocrites, where there will be weeping and gnashing of teeth.’
‘If the owner of the house had known in what part of the night the thief was coming, he would have stayed awake’ (Matthew 24: 43) … an empty house at night in Agios Georgios in Corfu (Photograph: Patrick Comerford)
Today’s Reflections:
We are entering the final phase of weekday readings in Saint Matthew, which conclude on Saturday (29 August 2026). We are going to read selected readings from chapters 24 and 25 that form what is known as the ‘Eschatological Discourse’. This is the fifth and final discourse, each of which is a collection of the teachings of Jesus and they are a feature of Saint Matthew’s Gospel. This discourse is concerned with the end of all things, and the second and final coming of Christ to bring all things together.
The earlier part of chapter 24 includes the foretelling of the destruction of Jerusalem, an event that for the Jews of the time, including those who had converted to Christianity, must have seemed like the end of the world.
The early Christians had expected to see the Second Coming in their lifetime and the sacking of Jerusalem and the sacrilegious destruction of the Temple must have seemed the certain signs of the ἔσχατον (eschaton, ‘last thing’). But by the time Saint Matthew’s Gospel was written or in circulation, that was already at least 15 years in the past. The end, although certain to happen, did not seem any more quite so imminent.
Saint Matthew includes as part of the discourse a number of Parousia (παρουσία) or final coming parables. Following a pattern in other parts of this gospel, they are seven in number. We have two short ones in today’s reading. Both consist of an exhortation for readiness to welcome the final coming of the Lord.
In the first we should be as alert in watching for the coming of the Lord as a householder would be to prevent his house being broken into and robbed. Like a thief, Jesus will come when we least expect him.
In the second parable, Jesus compares us to a servant who has been put in charge of the house while the master is away. This may refer to the community leaders in Saint Matthew’s church and, by extension, to leaders of communities everywhere. It will be well for that servant when the master unexpectedly returns and finds his servant diligently doing his job.
Being burgled at night is a frightening and a traumatic experience for anyone who has suffered it.
It is one thing to come home from a day’s work, or from a holiday, to find your house has been broken into. It is another to wake up and realise that as you were sleeping a thief has broken into your home, and is downstairs or in the next room.
It happened to me once, in a house I was living in, in south Dublin.
It was in the days before mobile ’phones and cordless ’phones. I had been working late the night before in The Irish Times and came downstairs to answer a mid-morning ’phone call.
Unknown to me, the thieves were in the next room, having already gone through the kitchen. They were in there, having made themselves something to drink, had cut the lead to the video recorder, and were squatting on the floor, armed with the ‘kitchen devil,’ straight from the cutlery drawer, sorting through the other possessions in the front room.
They must have remained very quiet. Instead of stealing any goods, they stole out the back door before I ever put the ’phone down or realised what had happened.
It is a frightening experience, and it made me extra vigilant: extra bolts and locks, rethinking the alarm system, and so on. The police knew who the ‘likely suspects’ were, but they could offer no guarantees that I was never going to be broken into again … and again.
It is an experience that was also a reminder of my own vulnerability, and a reminder that what I own and possess is not really mine, and not mine for very long. Finding the ‘kitchen devil’ on the floor was also a sharp reminder that even my life is not mine for very long.
And so, the image of Christ in this Gospel reading, of a thief coming unexpectedly to break into my house, may not be a very comforting one for those of us brought up with the image of ‘Gentle Jesus, Meek and Mild.’
And yet it is an image that has echoes in the poetry of some of the great mystical writers in Anglican history. It reminds me, for example, of the words of John Donne (Holy Sonnets XIV):
Batter my heart, three-person’d God; for you
As yet but knock; breathe, shine, and seek to mend;
That I may rise, and stand, o’erthrow me, and bend
Your force, to break, blow, burn, and make me new.
I, like an usurp’d town, to another due,
Labour to admit you, but O, to no end.
Reason, your viceroy in me, me should defend,
But is captived, and proves weak or untrue.
Yet dearly I love you, and would be loved fain,
But am betroth’d unto your enemy;
Divorce me, untie, or break that knot again,
Take me to you, imprison me, for I,
Except you enthrall me, never shall be free,
Nor ever chaste, except you ravish me.
It is the passionate language of love, of passionate love. But then, of course, Christ demands our passion, our commitment, our love.
Christ has left the Temple and is on the Mount of Olives, teaching them about the kingdom (Matthew 24: 3). But in some of the other Gospel accounts, as he speaks to them, someone in the crowd – like a heckler – interrupts and asks a question (see Luke 12: 13).
The inner circle of the Disciples must have felt at times they were being broken into by those on the rims, those in the crowd of outsiders, the crowd or multitude following Christ but who were not among the Disciples. So Christ’s demands are made not just of some inner circle, for some elite group within the Church, for those who are seen as pious and holy.
This is a demand he makes also to those on the margins, for the sake of those on the margins, that he makes on the whole Church for the sake of those on the margins.
We are to be ever vigilant that we do not keep those on the margins on the outside for too long. They may appear like thieves trying to break in. But when we welcome in those on the outside who we see as thieves, we may find we are welcoming Christ himself.
And in welcoming Christ himself, into our inner sanctum, we are making it a sign of the Kingdom. The Church needs to be a place not where we feel secure, but where the outsider feels welcome, where they can feast and taste what the Kingdom of God is like.
What is this Kingdom like?
Where is it?
When shall we find it?
Earlier in this chapter, Christ tells them that ‘the kingdom will be proclaimed throughout the world, as a testimony to all the nations’ before the end will come (verse 14).
The word for master Christ uses throughout thus reading (verses 45, 46, 48, 50) is κύριος (kyrios), Lord, the word used in the Septuagint or Greek version of the Old Testament for the Lord God by Jews who found the use of the name of God offensive and blasphemous. But using the word master for κύριος hides away God’s work, confusing the Lord, the ‘Son of Man’ (ὁ υἱὸς τοῦ ἀνθρώπου, ho yios tou anthropou), with the ‘master of the house,’ the householder (οἰκοδεσπότης, oikodespótēs).
The Lord who arrives at an unexpected hour, day or night in this reading is the same Christ who says: ‘Behold, I am standing at the door knocking; if you hear my voice and open the door, I will come into you and eat with you, and you with me’ (Revelation 3: 20).
He comes in ways we do not expect, and at ‘the unexpected hour,’ the time we ‘think nothing of’ (ᾗ οὐ δοκεῖτε ὥρᾳ he ou dokeite ora, verse 44) – ‘an hour that seems like nothing.’ He does not bother trying to tear down our puny defences. He sneaks around them instead.
Expect the unexpected.
Prepare to welcome the stranger who knocks at the door at the unexpected hour.
Allow the stranger among you, and the stranger within you, to open that door and discover that Christ is not a thief trying to steal what you have, but is the Lord who is trying to batter our hearts and tear down our old barriers so that we can all feast together at the new banquet:
Batter my heart, three-person’d God; for you
As yet but knock; breathe, shine, and seek to mend;
That I may rise, and stand, o’erthrow me, and bend
Your force, to break, blow, burn, and make me new.
…
Take me to you, imprison me, for I,
Except you enthrall me, never shall be free,
Nor ever chaste, except you ravish me.
‘For you as yet but knock; breathe, shine, and seek to mend’ … a bust of John Donne at Saint Paul’s Cathedral, London (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 27 August 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 23 to 29 August 2026 (pp 32-33), is ‘Legacies of History’. This theme was introduced on Sunday with a reflection by the Revd Dr Rachele Evie Vernon O’Brien, a Jamaican-born theologian and advocate.
The USPG Prayer Diary today (Thursday 27 August 2026) invites us to pray:
God of wisdom, open our hearts and minds as we learn more about the history of the Church. Help us listen carefully, understand deeply, and remember that you promise to restore all that is broken.
The Collect of the Day:
Faithful God, who strengthened Monica, the mother of Augustine, with wisdom, and through her patient endurance encouraged him to seek after you: give us the will to persist in prayer that those who stray from you may be brought to faith in your Son Jesus Christ 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:
Father, from whom every family in heaven and on earth takes its name, your servant Monica revealed your goodness in a life of tranquillity and service: grant that we who have gathered in faith around this table may like her know the love of Christ that surpasses knowledge and be filled with all your fullness; through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
‘Keep awake therefore, for you do not know on what day your Lord is coming’ (Matthew 24: 42) … night-time at the Tree Top restaurant in Kuching (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 continuing in Ordinary Time in the Church Calendar and this week began with the Twelfth Sunday after Trinity (Trinity XII). The calendar of the Church of England in Common Worship today remembers Saint Monica (387), the mother of Saint Augustine of Hippo.
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Keep awake therefore, for you do not know on what day your Lord is coming’ (Matthew 24: 42) … night-time on Souliou Street in Rethymnon (Photograph: Patrick Comerford)
Matthew 24: 42-51 (NRSVA):
[Jesus said:] 42 Keep awake therefore, for you do not know on what day your Lord is coming. 43 But understand this: if the owner of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. 44 Therefore you also must be ready, for the Son of Man is coming at an unexpected hour.
45 ‘Who then is the faithful and wise slave, whom his master has put in charge of his household, to give the other slaves their allowance of food at the proper time? 46 Blessed is that slave whom his master will find at work when he arrives. 47 Truly I tell you, he will put that one in charge of all his possessions. 48 But if that wicked slave says to himself, “My master is delayed”, 49 and he begins to beat his fellow-slaves, and eats and drinks with drunkards, 50 the master of that slave will come on a day when he does not expect him and at an hour that he does not know. 51 He will cut him in pieces and put him with the hypocrites, where there will be weeping and gnashing of teeth.’
‘If the owner of the house had known in what part of the night the thief was coming, he would have stayed awake’ (Matthew 24: 43) … an empty house at night in Agios Georgios in Corfu (Photograph: Patrick Comerford)
Today’s Reflections:
We are entering the final phase of weekday readings in Saint Matthew, which conclude on Saturday (29 August 2026). We are going to read selected readings from chapters 24 and 25 that form what is known as the ‘Eschatological Discourse’. This is the fifth and final discourse, each of which is a collection of the teachings of Jesus and they are a feature of Saint Matthew’s Gospel. This discourse is concerned with the end of all things, and the second and final coming of Christ to bring all things together.
The earlier part of chapter 24 includes the foretelling of the destruction of Jerusalem, an event that for the Jews of the time, including those who had converted to Christianity, must have seemed like the end of the world.
The early Christians had expected to see the Second Coming in their lifetime and the sacking of Jerusalem and the sacrilegious destruction of the Temple must have seemed the certain signs of the ἔσχατον (eschaton, ‘last thing’). But by the time Saint Matthew’s Gospel was written or in circulation, that was already at least 15 years in the past. The end, although certain to happen, did not seem any more quite so imminent.
Saint Matthew includes as part of the discourse a number of Parousia (παρουσία) or final coming parables. Following a pattern in other parts of this gospel, they are seven in number. We have two short ones in today’s reading. Both consist of an exhortation for readiness to welcome the final coming of the Lord.
In the first we should be as alert in watching for the coming of the Lord as a householder would be to prevent his house being broken into and robbed. Like a thief, Jesus will come when we least expect him.
In the second parable, Jesus compares us to a servant who has been put in charge of the house while the master is away. This may refer to the community leaders in Saint Matthew’s church and, by extension, to leaders of communities everywhere. It will be well for that servant when the master unexpectedly returns and finds his servant diligently doing his job.
Being burgled at night is a frightening and a traumatic experience for anyone who has suffered it.
It is one thing to come home from a day’s work, or from a holiday, to find your house has been broken into. It is another to wake up and realise that as you were sleeping a thief has broken into your home, and is downstairs or in the next room.
It happened to me once, in a house I was living in, in south Dublin.
It was in the days before mobile ’phones and cordless ’phones. I had been working late the night before in The Irish Times and came downstairs to answer a mid-morning ’phone call.
Unknown to me, the thieves were in the next room, having already gone through the kitchen. They were in there, having made themselves something to drink, had cut the lead to the video recorder, and were squatting on the floor, armed with the ‘kitchen devil,’ straight from the cutlery drawer, sorting through the other possessions in the front room.
They must have remained very quiet. Instead of stealing any goods, they stole out the back door before I ever put the ’phone down or realised what had happened.
It is a frightening experience, and it made me extra vigilant: extra bolts and locks, rethinking the alarm system, and so on. The police knew who the ‘likely suspects’ were, but they could offer no guarantees that I was never going to be broken into again … and again.
It is an experience that was also a reminder of my own vulnerability, and a reminder that what I own and possess is not really mine, and not mine for very long. Finding the ‘kitchen devil’ on the floor was also a sharp reminder that even my life is not mine for very long.
And so, the image of Christ in this Gospel reading, of a thief coming unexpectedly to break into my house, may not be a very comforting one for those of us brought up with the image of ‘Gentle Jesus, Meek and Mild.’
And yet it is an image that has echoes in the poetry of some of the great mystical writers in Anglican history. It reminds me, for example, of the words of John Donne (Holy Sonnets XIV):
Batter my heart, three-person’d God; for you
As yet but knock; breathe, shine, and seek to mend;
That I may rise, and stand, o’erthrow me, and bend
Your force, to break, blow, burn, and make me new.
I, like an usurp’d town, to another due,
Labour to admit you, but O, to no end.
Reason, your viceroy in me, me should defend,
But is captived, and proves weak or untrue.
Yet dearly I love you, and would be loved fain,
But am betroth’d unto your enemy;
Divorce me, untie, or break that knot again,
Take me to you, imprison me, for I,
Except you enthrall me, never shall be free,
Nor ever chaste, except you ravish me.
It is the passionate language of love, of passionate love. But then, of course, Christ demands our passion, our commitment, our love.
Christ has left the Temple and is on the Mount of Olives, teaching them about the kingdom (Matthew 24: 3). But in some of the other Gospel accounts, as he speaks to them, someone in the crowd – like a heckler – interrupts and asks a question (see Luke 12: 13).
The inner circle of the Disciples must have felt at times they were being broken into by those on the rims, those in the crowd of outsiders, the crowd or multitude following Christ but who were not among the Disciples. So Christ’s demands are made not just of some inner circle, for some elite group within the Church, for those who are seen as pious and holy.
This is a demand he makes also to those on the margins, for the sake of those on the margins, that he makes on the whole Church for the sake of those on the margins.
We are to be ever vigilant that we do not keep those on the margins on the outside for too long. They may appear like thieves trying to break in. But when we welcome in those on the outside who we see as thieves, we may find we are welcoming Christ himself.
And in welcoming Christ himself, into our inner sanctum, we are making it a sign of the Kingdom. The Church needs to be a place not where we feel secure, but where the outsider feels welcome, where they can feast and taste what the Kingdom of God is like.
What is this Kingdom like?
Where is it?
When shall we find it?
Earlier in this chapter, Christ tells them that ‘the kingdom will be proclaimed throughout the world, as a testimony to all the nations’ before the end will come (verse 14).
The word for master Christ uses throughout thus reading (verses 45, 46, 48, 50) is κύριος (kyrios), Lord, the word used in the Septuagint or Greek version of the Old Testament for the Lord God by Jews who found the use of the name of God offensive and blasphemous. But using the word master for κύριος hides away God’s work, confusing the Lord, the ‘Son of Man’ (ὁ υἱὸς τοῦ ἀνθρώπου, ho yios tou anthropou), with the ‘master of the house,’ the householder (οἰκοδεσπότης, oikodespótēs).
The Lord who arrives at an unexpected hour, day or night in this reading is the same Christ who says: ‘Behold, I am standing at the door knocking; if you hear my voice and open the door, I will come into you and eat with you, and you with me’ (Revelation 3: 20).
He comes in ways we do not expect, and at ‘the unexpected hour,’ the time we ‘think nothing of’ (ᾗ οὐ δοκεῖτε ὥρᾳ he ou dokeite ora, verse 44) – ‘an hour that seems like nothing.’ He does not bother trying to tear down our puny defences. He sneaks around them instead.
Expect the unexpected.
Prepare to welcome the stranger who knocks at the door at the unexpected hour.
Allow the stranger among you, and the stranger within you, to open that door and discover that Christ is not a thief trying to steal what you have, but is the Lord who is trying to batter our hearts and tear down our old barriers so that we can all feast together at the new banquet:
Batter my heart, three-person’d God; for you
As yet but knock; breathe, shine, and seek to mend;
That I may rise, and stand, o’erthrow me, and bend
Your force, to break, blow, burn, and make me new.
…
Take me to you, imprison me, for I,
Except you enthrall me, never shall be free,
Nor ever chaste, except you ravish me.
‘For you as yet but knock; breathe, shine, and seek to mend’ … a bust of John Donne at Saint Paul’s Cathedral, London (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 27 August 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 23 to 29 August 2026 (pp 32-33), is ‘Legacies of History’. This theme was introduced on Sunday with a reflection by the Revd Dr Rachele Evie Vernon O’Brien, a Jamaican-born theologian and advocate.
The USPG Prayer Diary today (Thursday 27 August 2026) invites us to pray:
God of wisdom, open our hearts and minds as we learn more about the history of the Church. Help us listen carefully, understand deeply, and remember that you promise to restore all that is broken.
The Collect of the Day:
Faithful God, who strengthened Monica, the mother of Augustine, with wisdom, and through her patient endurance encouraged him to seek after you: give us the will to persist in prayer that those who stray from you may be brought to faith in your Son Jesus Christ 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:
Father, from whom every family in heaven and on earth takes its name, your servant Monica revealed your goodness in a life of tranquillity and service: grant that we who have gathered in faith around this table may like her know the love of Christ that surpasses knowledge and be filled with all your fullness; through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
‘Keep awake therefore, for you do not know on what day your Lord is coming’ (Matthew 24: 42) … night-time at the Tree Top restaurant in Kuching (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
26 August 2026
Victoria Coach Station in
London is jaded and tired,
but was once an influential
Art Deco work of architecture
Victoria Coach Station at the corner of Buckingham Palace Road and Elizabeth Street is an Art Deco landmark designed by the architect Thomas Wallis (Photograph: Patrick Comerford, 2026)
Patrick Comerford
I was looking at the Victoria Library, a Victorian library near Victoria Station, in a posting yesterday. On the facing street corner site of Buckingham Palace Road and Elizabeth Street, Victoria Coach Station at 164 Buckingham Palace Road is one of London’s most prominent Art Deco landmarks.
With its soaring art-deco frontage, Victoria Coach Station harkens back to a more stylish era in public transport. It was built for London Coastal Coaches, known simply as Coastal, and was designed by the architect Thomas Wallis (1873-1953) of Wallis, Gilbert & Partners.
Wallis originally began working as a grocer’s assistant. He was articled to Sidney RJ Smith (1858-1913), who designed the National Gallery of British Art on Millbank, now Tate Britain, and in his early career worked for the Office of Works designing public buildings.
He was introduced in 1916 to the American engineer and architect Moritz Kahn (1879-1939) and his brother Julius Kahn (1874-1942) who pioneered the ‘Kahn trussed bar’ in the US, a method of concrete reinforcement, and the ‘Kahn daylight system’, a basic structure of concrete column, beam and slab, infilled by glazed units. The system was used extensively in the US, mainly in building large factory buildings.
Wallis was also influenced by American approaches to employee welfare and production need and he transformed design for industry and transport in the 1920s and 1930s. By the early 1930s, Wallis, Gilbert & Partners had become ‘specialists in industrial buildings’, responsible for many outstanding buildings of the inter-war period.
The identity of Gilbert in the name of the partnership has never been established, and ‘Gilbert’ may even have been an invention by Wallis to add an appearance of gravitas to his business.
Wallis considered the symbolic potential of buildings and saw a striking façade as free advertising for a business and its goods. He described his style, which featured large, adaptable spaces behind elaborate Art Deco façades, as ‘Fancy’, seen in his ‘fancy’ factories built in 1927-1935, with coloured glazed ceramic decorations and Egyptian styling.
His notable interwar projects include the first purpose-built recording studios in the world at Abbey Road, St John’s Wood (1930-1931). His other works include the Grade II* listed Hoover factory in Perivale, West London, described by Historic England as ‘possibly the most significant arterial road factory of its date’, although the architectural historian Sir Nikolaus Pevsner has described it as ‘perhaps the most offensive of the modernistic atrocities’ in the area. It was recently converted to residential use.
Wallis’s other designs in the 1920s and the 1930s include the now demolished former Firestone Tyre Factory in Brentford and factories for Wrigley’s chewing gum, EMI, Glaxo, Hayes Cocoa Ltd and Coty Cosmetics.
Wallis drew up his plans for the new coach station in January 1931 in his offices in South Kensington, and it was built by Wilson Lovatt & Sons of Wolverhampton. The new station was formally opened on 10 March 1932 by the Minister of Transport and Liberal MP Sir Percy John Pybus (1880-1935). With parking and loading space for up to 80 coaches, Victoria Coach Station was said to be the largest coach station in the world at the time.
The central tower is recognised for its distinctive art deco style and was admired for its beauty and strength. Its concrete was reportedly made by combining cement with recycled coloured glass. The passenger facilities includied a booking hall, shops and refreshment spaces. The site operated a one-way system, with buses and coaches entering from Buckingham Palace Road and exiting onto Elizabeth Street.
Wallce wanted his buildings to have good amenities for the workers, and a notable feature of his Victoria Coach Station was the staff restaurant, where a good meal could be had for a shilling. There was a 200-seat restaurant with a dance floor, painted pale green and pink with a gold spray.
In addition to the offices for London Coastal Coaches, there were private offices on the upper floors. Wallis, Gilbert and Partners were based there from 1933 until Wallis retired in 1946. Other tenants of these upper floor offices included the architect Wells Coates, decorators Mollo and Egan, and the Inland Revenue.
Although Wallis’s designs were controversial and his approach to architecture was considered unconventional by his contemporaries, he revolutionised how architects considered workers and incorporated their needs and welfare into plans and designs. He is commemorated with a blue plaque at Victoria Coach Station, which he designed, and where the Wallis, Gilbert and Partners had their offices.
Victoria Coach Station was listed as a Grade II building by Heritage England in 2014 for its architectural and historic interest. These days it sends 10 million or passengers to 1,200 destinations across the UK and 400 throughout Europe every year.
Sadly, time has not been kind to the coach station, now almost 100 years old, and it has become a shadow of its former self. The entrance and interior of Victoria Coach Station have been changed over time and it has also lost its decorative faience. Indeed, I might wonder whether its listing may have been too late to save the original fabric of the building.
Patrick Comerford
I was looking at the Victoria Library, a Victorian library near Victoria Station, in a posting yesterday. On the facing street corner site of Buckingham Palace Road and Elizabeth Street, Victoria Coach Station at 164 Buckingham Palace Road is one of London’s most prominent Art Deco landmarks.
With its soaring art-deco frontage, Victoria Coach Station harkens back to a more stylish era in public transport. It was built for London Coastal Coaches, known simply as Coastal, and was designed by the architect Thomas Wallis (1873-1953) of Wallis, Gilbert & Partners.
Wallis originally began working as a grocer’s assistant. He was articled to Sidney RJ Smith (1858-1913), who designed the National Gallery of British Art on Millbank, now Tate Britain, and in his early career worked for the Office of Works designing public buildings.
He was introduced in 1916 to the American engineer and architect Moritz Kahn (1879-1939) and his brother Julius Kahn (1874-1942) who pioneered the ‘Kahn trussed bar’ in the US, a method of concrete reinforcement, and the ‘Kahn daylight system’, a basic structure of concrete column, beam and slab, infilled by glazed units. The system was used extensively in the US, mainly in building large factory buildings.
Wallis was also influenced by American approaches to employee welfare and production need and he transformed design for industry and transport in the 1920s and 1930s. By the early 1930s, Wallis, Gilbert & Partners had become ‘specialists in industrial buildings’, responsible for many outstanding buildings of the inter-war period.
The identity of Gilbert in the name of the partnership has never been established, and ‘Gilbert’ may even have been an invention by Wallis to add an appearance of gravitas to his business.
Wallis considered the symbolic potential of buildings and saw a striking façade as free advertising for a business and its goods. He described his style, which featured large, adaptable spaces behind elaborate Art Deco façades, as ‘Fancy’, seen in his ‘fancy’ factories built in 1927-1935, with coloured glazed ceramic decorations and Egyptian styling.
His notable interwar projects include the first purpose-built recording studios in the world at Abbey Road, St John’s Wood (1930-1931). His other works include the Grade II* listed Hoover factory in Perivale, West London, described by Historic England as ‘possibly the most significant arterial road factory of its date’, although the architectural historian Sir Nikolaus Pevsner has described it as ‘perhaps the most offensive of the modernistic atrocities’ in the area. It was recently converted to residential use.
Wallis’s other designs in the 1920s and the 1930s include the now demolished former Firestone Tyre Factory in Brentford and factories for Wrigley’s chewing gum, EMI, Glaxo, Hayes Cocoa Ltd and Coty Cosmetics.
Wallis drew up his plans for the new coach station in January 1931 in his offices in South Kensington, and it was built by Wilson Lovatt & Sons of Wolverhampton. The new station was formally opened on 10 March 1932 by the Minister of Transport and Liberal MP Sir Percy John Pybus (1880-1935). With parking and loading space for up to 80 coaches, Victoria Coach Station was said to be the largest coach station in the world at the time.
The central tower is recognised for its distinctive art deco style and was admired for its beauty and strength. Its concrete was reportedly made by combining cement with recycled coloured glass. The passenger facilities includied a booking hall, shops and refreshment spaces. The site operated a one-way system, with buses and coaches entering from Buckingham Palace Road and exiting onto Elizabeth Street.
Wallce wanted his buildings to have good amenities for the workers, and a notable feature of his Victoria Coach Station was the staff restaurant, where a good meal could be had for a shilling. There was a 200-seat restaurant with a dance floor, painted pale green and pink with a gold spray.
In addition to the offices for London Coastal Coaches, there were private offices on the upper floors. Wallis, Gilbert and Partners were based there from 1933 until Wallis retired in 1946. Other tenants of these upper floor offices included the architect Wells Coates, decorators Mollo and Egan, and the Inland Revenue.
Although Wallis’s designs were controversial and his approach to architecture was considered unconventional by his contemporaries, he revolutionised how architects considered workers and incorporated their needs and welfare into plans and designs. He is commemorated with a blue plaque at Victoria Coach Station, which he designed, and where the Wallis, Gilbert and Partners had their offices.
Victoria Coach Station was listed as a Grade II building by Heritage England in 2014 for its architectural and historic interest. These days it sends 10 million or passengers to 1,200 destinations across the UK and 400 throughout Europe every year.
Sadly, time has not been kind to the coach station, now almost 100 years old, and it has become a shadow of its former self. The entrance and interior of Victoria Coach Station have been changed over time and it has also lost its decorative faience. Indeed, I might wonder whether its listing may have been too late to save the original fabric of the building.
Daily prayer in Ordinary Time 2026:
110, Wednesday 26 August 2026
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and this week began with the Twelfth Sunday after Trinity (Trinity XII).
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Matthew 23: 27-32 (NRSVA):
[Jesus said:] 27 ‘Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which on the outside look beautiful, but inside they are full of the bones of the dead and of all kinds of filth. 28 So you also on the outside look righteous to others, but inside you are full of hypocrisy and lawlessness.
29 ‘Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the graves of the righteous, 30 and you say, “If we had lived in the days of our ancestors, we would not have taken part with them in shedding the blood of the prophets.” 31 Thus you testify against yourselves that you are descendants of those who murdered the prophets. 32 Fill up, then, the measure of your ancestors.’
Today’s Reflections:
In the Beatitudes at the beginning of Saint Matthew’s Gospel, Jesus says eight groups of people are blessed: ‘the poor in spirit … those who mourn … the meek … those who hunger and thirst for righteousness … the merciful … the pure in heart … the peacemakers … those who are persecuted for the sake of righteousness …’ (Matthew 5: 3-10).
Now, as we come close to the end of this Gospel, we have seven groups of people who are condemned as hypocrites and against whom Jesus pronounces seven woes.
In the Gospel reading normally hear on Monday of this week (Matthew 23: 13-22), we hear the first three of these seven woes: woe to you who ‘lock people out of the kingdom of heaven’ (13) … who ‘make the new convert twice as much a child of hell’ (15) … and ‘blind guides’ who swear by the ‘gold of the sanctuary’ (16-22).
There were two further woes yesterday (Matthew 23: 23-26): for those who tithe mint, dill, and cummin but neglect the weightier matters of justice, mercy and faith; and these who care about the details of domestic purity but neglect the cleanliness of their hearts and inner thoughts.
Today we hear the final of the seven woes today (Matthew 23: 27-32): a double woe on those who on the outside look righteous to others, but who inside are full of hypocrisy and lawlessness.
A ‘woe’ is an exclamation of grief, similar to what is expressed by the word alas. In pronouncing woes, Jesus is prophesying judgment on the religious leaders of the day for their hypocrisy. He calls them hypocrites, blind guides, snakes and a ‘brood of vipers’.
Before Jesus condemns the hypocrisy of religious leaders, they have been following him to test him and try to trick him with questions about divorce (Matthew 19: 3), his authority (Matthew 21: 23), paying taxes to Caesar (Matthew 22: 17), the resurrection (Matthew 22: 23), and the greatest commandment of the law (Matthew 22: 36).
Jesus prefaces his seven woes by explaining to the disciples that they should obey the teachings of the religious leaders – as they teach the law of God – but not to emulate their behaviour because they do not practice what they preach (Matthew 23: 3).
In the third grouping of these woes, which we read today, we hear the final of the seven woes: a double woe on those who on the outside look righteous to others, but inside you are full of hypocrisy and lawlessness (Matthew 23: 27-32).
In the sixth woe, Jesus compares the religious leader of the day to ‘whitewashed tombs, which on the outside look beautiful, but inside they are full of the bones of the dead and of all kinds of filth’ (verse 27).
The rotting corpse inside a tomb is like the hypocrisy and lawlessness in the hearts of these particular scribes and Pharisees. They appear righteous on the outside, but they are just beautified tombs, for inwardly they are spiritually dead.
The phrase ‘whited sepulchres’ (‘whitewashed tombs’ in the NRSV translations) is one of those phrases that have found their way into everyday English to this day through the King James Version. The tombs in Jesus’ time were very different. The caves used for tombs were regularly painted or washed white with lime to look clean on the outside, but the inside was very plain, undecorated, just holding the body of the dead person. Behind the attractive exteriors were rotting corpses, as unclean as anything a faithful Jew could imagine.
The setting for this reading is Passover week. It was customary in the preceding month of Adar to renew the whitewashing on tombs in order to mark them clearly so that pious people who were on their way to Jerusalem for the Passover would not accidentally defile themselves by touching a place where dead bodies were buried. Someone who unwittingly stepped on a grave became ritually unclean. Whitewashing made the tombs more visible, especially in the dark.
In other words, whitewashing was not a mark of beauty; it was a warning of uncleanness – of being dead to humanity and dead before God.
This mention of tombs leads Jesus in the seventh woe to comment on the pride the religious leaders of the day take in the tombs built in memory of the prophets and other holy people.
Jesus accuses them of hypocrisy in erecting these monuments and decorate the tombs of the prophets of old. He says the slain prophets had been killed by the ancestors of the religious leaders, Pharisees, who imagined themselves much better than their fathers. He puts words into their mouths, ‘If we had lived in the days of our ancestors, we would not have taken part with them in shedding the blood of the prophets’ (verse 30). But in saying things like that, they acknowledge their own background. Jesus says they have inherited their ancestors’ wickedness and are following in their steps.
Is Jesus implying here that while these religious leaders pretended to revere the prophets of old, they are persecuting the prophetic people of their own day?
We have whole groups of such people who are active in the Church today, offering ‘alternative’ leadership. They claim to know Anglicanism better than the Archbishop of Canterbury and deplore the ‘heresies’ of Anglicans who engaged with the Living in Love and Faith process, forming their own, self-selecting elitist groups and afraid of being contaminated not only by the world, but even by other Anglicans, demanding their own, parallel church structures and ministries.
The seven woes in Matthew 23 are dire warnings to the religious leaders of the day. But they also serve to warn us against religious hypocrisy today, among people who claim they and they alone have access to religious and biblical truth. We are called to true godliness, sincere love, and enduring faith. Pretension, affectation, and hypocrisy only lead to woe.
‘For you are like whitewashed tombs, which on the outside look beautiful’ (Matthew 23: 27) … a graveyard in Koutouloufári in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 26 August 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 23 to 29 August 2026 (pp 32-33), is ‘Legacies of History’. This theme was introduced on Sunday with a reflection by the Revd Dr Rachele Evie Vernon O’Brien, a Jamaican-born theologian and advocate.
The USPG Prayer Diary today (Wednesday 26 August 2026) invites us to pray:
Heavenly Father, bless places of learning like Codrington College, its leadership team, and students. Raise up a new generation of leaders who are grounded in justice, humility, and faith.
The Collect of the Day:
Almighty and everlasting God,
you are always more ready to hear than we to pray
and to give more than either we desire or deserve:
pour down upon us the abundance of your mercy,
forgiving us those things of which our conscience is afraid
and giving us those good things
which we are not worthy to ask
but through the merits and mediation
of 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:
God of all mercy,
in this eucharist you have set aside our sins
and given us your healing:
grant that we who are made whole in Christ
may bring that healing to this broken world,
in the name of Jesus Christ our Lord.
Additional Collect:
God of constant mercy,
who sent your Son to save us:
remind us of your goodness,
increase your grace within us,
that our thankfulness may grow,
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
‘For you are like whitewashed tombs, which on the outside look beautiful’ (Matthew 23: 27) … the Lycian rock tombs in the cliff faces above Fethiye in Turkey (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
25 August 2026
The Victoria Library near
Victoria Station is a gem
of Victorian architecture
first built as a parish library
The Victoria Library at the corner of Buckingham Palace Road and Elizabeth Street was designed by the architect Abert J Bolton (Photograph: Patrick Comerford, 2026)
Patrick Comerford
In my walk around Belgravia and Pimlico earlier this month, the impressive works of architecture I wanted to see include the streets and squares designed and laid out by Thomas Cubitt for the Grosvenor estate, with their elegant Victorian and Edwardian terraces, Saint Peter’s Church on Eaton Square, Gothic churches such as Saint Saviour’s, Saint Gabriel’s and Saint Michael’s, and Victoria Station with its Imperial Baroque Revival version of the French Renaissance style.
But as I watched the daily rush, I wondered how many commuters notice the Victoria Library at 160 Buckingham Palace Road, an architecturally attractive building on the corner with Elizabeth Street and close to both Victoria Station and Victoria Coach Station?
The Victoria Library is a Grade II building designed in 1892-1894 by the architect Abert J Bolton as the public lending library for the parish of Saint George’s, Hanover Square. It was built on land given by Hugh Lupus Grosvenor (1825-1899), first Duke of Westminster, and was designed by Bolton after a design competition.
Bolton is best known for his work for the Grosvenor estate in 1889-1895 at 87-102 Mount Street with a return into South Audley Street, purpose-built shops and flats that form what is regarded as one of the finest listed terraces in central London.
The reconstruction of Mount Street began when Bolton won a limited competition in 1884-1885 for a Vestry Hall for Saint George’s Parish on the site of No 103 after Saint George’s Vestry bought the freehold. He then built the adjacent Nos 87-102 to the west, together with the deep return plot to South Audley Street and the library in Chapel Place North. The Duke of Westminster had hoped but failed to get Bolton to follow the designs of Ernest George and Harold Peto at 104-111 Mount Street, on the other side of the vestry hall.
The Victoria Library on Buckingham Palace Road, designed by AJ Bolton, is of special architectural interest because of the quality of its exuberant Queen Anne exterior with its stone dressings on the façade, terracotta dressings to the rear and its substantially complete interior, with a surviving book hoist and galleries and ornamental ironwork.
The library is also a relatively early example of an institution like this in London. Public libraries from the late 19th and early 20th century survive in good numbers in England and a number of them are of special architectural interest as reflections of the civic or philanthropic pride that created them.
Libraries dating from 1850 to 1914, such as Bolton’s Victoria Library, often show a good degree of articulate architectural expression, and some retain interior details and even may remain substantially unaltered and without extension.
The Victoria Library on Buckingham Palace Road was built of red brick laid in a Flemish bond with Portland Stone dressings, and some terracotta to the rear, and it has a slate roof behind a lowered parapet.
Bolton’s plan is of a three-part composition with two double-height halls to the rear, an entrance foyer, a stair hall and two-storey-and-attic accommodation to the front.
The Buckingham Palace Road façade is a three-bay composition with a central porch carrying a four-light mullion and transom window breaking forward with a narrow single lights to either side.
The lettering carved in the stonework between the ground and first floors reads ‘SG HS Public Library’, the initials meaning Saint George’s Hanover Square. There are four-light mullion and transom casement windows at either side. The windows on the first floor have Corinthian pilasters and a frieze, while those on the second floor have a greater profusion of pilasters, set over the cornice.
The rear elevation has two brick gables with double-height windows, and the one furthest south has an oculus window above. Before and set between the gables is a projecting porch that leads to the ‘Reading Room’ that is signposted in terracotta along with the date 1892. The inscription forms part of an imposing pedimented terracotta door case topped by finials.
The highly decorative wrought iron railings at the front are consistent with the similar railings seen along the adjacent terrace.
Inside, the Victoria Library has a coffered ceiling above the vestibule, leading to a foyer from which rises a straight single-flight stair with cast-iron balustrade, and there is some panelling to reading area in the inner foyer. There is a geometric ribbed moulded decorative plaster ceiling in the first floor rooms of the front block.
The lending library, which is the former reading room, has a first floor gallery on three sides supported on columns with a cast-iron balustrade under an open timber clerestoried roof comprised of three queen post trusses, with the posts formed of small classical columns.
The former lending library has a gallery with a more elaborate ironwork balustrade and its original fixed shelving. This hall also retains the original book hoist: there books for lending that were not openly accessible to the public had to be ordered from the catalogues once located in the hall - this is now an extremely rare feature for a library.
I can hardly imagine members of the royal family taking a stroll from Buckingham Palace along Buckingham Palace to borrow books from the Victoria Library or to browse the shelves of their local library. But the Victoria Library remains an architecturally attractive building and a centre for reading, research and community interaction. As well as its core book collection, it has a flexible cultural space that hosts diverse local activities, including community workshops and readings.
Around the corner and close-by on Elizabeth Street, the Thomas Cubitt is a Georgian pub whose name is a reminder of Thomas Cubitt, the master builder who was instrumental in developing the streets and squares of Belgravia and Pimlico.
Almost beside the Victoria Library, on the facing corner site of Buckingham Palace Road and Elizabeth Street, Victoria Coach Station at 164 Buckingham Palace Road is one of London’s most prominent Art Deco works . But more about that landmark building, hopefully, tomorrow.
The name of the Thomas Cubitt is a reminder of the master builder who developed the streets and squares of Belgravia and Pimlico (Photograph: Patrick Comerford, 2026)
Patrick Comerford
In my walk around Belgravia and Pimlico earlier this month, the impressive works of architecture I wanted to see include the streets and squares designed and laid out by Thomas Cubitt for the Grosvenor estate, with their elegant Victorian and Edwardian terraces, Saint Peter’s Church on Eaton Square, Gothic churches such as Saint Saviour’s, Saint Gabriel’s and Saint Michael’s, and Victoria Station with its Imperial Baroque Revival version of the French Renaissance style.
But as I watched the daily rush, I wondered how many commuters notice the Victoria Library at 160 Buckingham Palace Road, an architecturally attractive building on the corner with Elizabeth Street and close to both Victoria Station and Victoria Coach Station?
The Victoria Library is a Grade II building designed in 1892-1894 by the architect Abert J Bolton as the public lending library for the parish of Saint George’s, Hanover Square. It was built on land given by Hugh Lupus Grosvenor (1825-1899), first Duke of Westminster, and was designed by Bolton after a design competition.
Bolton is best known for his work for the Grosvenor estate in 1889-1895 at 87-102 Mount Street with a return into South Audley Street, purpose-built shops and flats that form what is regarded as one of the finest listed terraces in central London.
The reconstruction of Mount Street began when Bolton won a limited competition in 1884-1885 for a Vestry Hall for Saint George’s Parish on the site of No 103 after Saint George’s Vestry bought the freehold. He then built the adjacent Nos 87-102 to the west, together with the deep return plot to South Audley Street and the library in Chapel Place North. The Duke of Westminster had hoped but failed to get Bolton to follow the designs of Ernest George and Harold Peto at 104-111 Mount Street, on the other side of the vestry hall.
The Victoria Library on Buckingham Palace Road, designed by AJ Bolton, is of special architectural interest because of the quality of its exuberant Queen Anne exterior with its stone dressings on the façade, terracotta dressings to the rear and its substantially complete interior, with a surviving book hoist and galleries and ornamental ironwork.
The library is also a relatively early example of an institution like this in London. Public libraries from the late 19th and early 20th century survive in good numbers in England and a number of them are of special architectural interest as reflections of the civic or philanthropic pride that created them.
Libraries dating from 1850 to 1914, such as Bolton’s Victoria Library, often show a good degree of articulate architectural expression, and some retain interior details and even may remain substantially unaltered and without extension.
The Victoria Library on Buckingham Palace Road was built of red brick laid in a Flemish bond with Portland Stone dressings, and some terracotta to the rear, and it has a slate roof behind a lowered parapet.
Bolton’s plan is of a three-part composition with two double-height halls to the rear, an entrance foyer, a stair hall and two-storey-and-attic accommodation to the front.
The Buckingham Palace Road façade is a three-bay composition with a central porch carrying a four-light mullion and transom window breaking forward with a narrow single lights to either side.
The lettering carved in the stonework between the ground and first floors reads ‘SG HS Public Library’, the initials meaning Saint George’s Hanover Square. There are four-light mullion and transom casement windows at either side. The windows on the first floor have Corinthian pilasters and a frieze, while those on the second floor have a greater profusion of pilasters, set over the cornice.
The rear elevation has two brick gables with double-height windows, and the one furthest south has an oculus window above. Before and set between the gables is a projecting porch that leads to the ‘Reading Room’ that is signposted in terracotta along with the date 1892. The inscription forms part of an imposing pedimented terracotta door case topped by finials.
The highly decorative wrought iron railings at the front are consistent with the similar railings seen along the adjacent terrace.
Inside, the Victoria Library has a coffered ceiling above the vestibule, leading to a foyer from which rises a straight single-flight stair with cast-iron balustrade, and there is some panelling to reading area in the inner foyer. There is a geometric ribbed moulded decorative plaster ceiling in the first floor rooms of the front block.
The lending library, which is the former reading room, has a first floor gallery on three sides supported on columns with a cast-iron balustrade under an open timber clerestoried roof comprised of three queen post trusses, with the posts formed of small classical columns.
The former lending library has a gallery with a more elaborate ironwork balustrade and its original fixed shelving. This hall also retains the original book hoist: there books for lending that were not openly accessible to the public had to be ordered from the catalogues once located in the hall - this is now an extremely rare feature for a library.
I can hardly imagine members of the royal family taking a stroll from Buckingham Palace along Buckingham Palace to borrow books from the Victoria Library or to browse the shelves of their local library. But the Victoria Library remains an architecturally attractive building and a centre for reading, research and community interaction. As well as its core book collection, it has a flexible cultural space that hosts diverse local activities, including community workshops and readings.
Around the corner and close-by on Elizabeth Street, the Thomas Cubitt is a Georgian pub whose name is a reminder of Thomas Cubitt, the master builder who was instrumental in developing the streets and squares of Belgravia and Pimlico.
Almost beside the Victoria Library, on the facing corner site of Buckingham Palace Road and Elizabeth Street, Victoria Coach Station at 164 Buckingham Palace Road is one of London’s most prominent Art Deco works . But more about that landmark building, hopefully, tomorrow.
The name of the Thomas Cubitt is a reminder of the master builder who developed the streets and squares of Belgravia and Pimlico (Photograph: Patrick Comerford, 2026)
Daily prayer in Ordinary Time 2026:
109, Tuesday 25 August 2026
‘For you clean the outside of the cup and of the plate, but inside they are full of greed and self-indulgence’ (Matthew 23: 25) … teacups in a painting in a restaurant in Listowel, Co Kerry (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and the week began with the Twelfth Sunday after Trinity (Trinity XII).
I am singing with the choir at a funeral in Saint Mary and Saint Giles Church, Stony Stratford, later this afternoon. But before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘You … have neglected the weightier matters of the law: justice and mercy and faith’ (Matthew 23: 23) … the statue of Justice by John Van Nost (1721) in Dublin Castle (Photograph: Patrick Comerford)
Matthew 23: 23-26 (NRSVA):
[Jesus said:] 23 ‘Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. It is these you ought to have practised without neglecting the others. 24 You blind guides! You strain out a gnat but swallow a camel!
25 ‘Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the plate, but inside they are full of greed and self-indulgence. 26 You blind Pharisee! First clean the inside of the cup, so that the outside also may become clean.’
‘For you tithe mint, dill, and cummin, and have neglected the weightier matters of the law’ (Matthew 23: 23) … two Sabbath spice boxes, part of the ritual of welcoming the Sabbath, in the Jewish Museum, Venice (Photograph: Patrick Comerford)
Today’s Reflection:
In the Beatitudes at the beginning of Saint Matthew’s Gospel, Jesus says eight groups of people are blessed: ‘the poor in spirit … those who mourn … the meek … those who hunger and thirst for righteousness … the merciful … the pure in heart … the peacemakers … those who are persecuted for the sake of righteousness …’ (Matthew 5: 3-10).
Now, as we come close to the end of this Gospel, we have seven groups of people who are condemned as hypocrites and against whom Jesus pronounces seven woes.
In the Gospel reading normally read on the Monday of this week, we hear the first three of these seven woes: woe to you who ‘lock people out of the kingdom of heaven’ (verse 13) … who ‘make the new convert twice as much a child of hell’ (verse 15) … and ‘blind guides’ who swear by the ‘gold of the sanctuary’ (verses 16-22).
We hear two further woes today (Matthew 23: 23-26): for those who tithe mint, dill, and cummin but neglect the weightier matters of justice, mercy and faith; and these who care about the details of domestic purity but neglect the cleanliness of their hearts and inner thoughts. Then, we hear the final of the seven woes tomorrow (Matthew 23: 27-32): a double woe on those who on the outside look righteous to others, but inside you are full of hypocrisy and lawlessness.
A ‘woe’ is an exclamation of grief, similar to what is expressed by the word alas. In pronouncing woes, Jesus is prophesying judgment on the religious leaders of the day for their hypocrisy. He calls them hypocrites, blind guides, snakes and a ‘brood of vipers’.
Before Jesus condemns the hypocrisy of religious leaders, they have been following him to test him and try to trick him with questions about divorce (Matthew 19: 3), his authority (Matthew 21: 23), paying taxes to Caesar (Matthew 22: 17), the resurrection (Matthew 22: 23), and the greatest commandment of the law (Matthew 22: 36).
Jesus prefaces his seven woes by explaining to the disciples that they should obey the teachings of the religious leaders – as they teach the law of God – but not to emulate their behaviour because they do not practice what they preach (Matthew 23: 3).
The second grouping of these woes, which we read today, condemns the scribes and Pharisees for tithing mint, dill, and cummin but neglecting the weightier matters of justice, mercy and faith, for worrying about clean cups and plates outside, but neglecting the state of their inner thoughts (Matthew 23: 23-26).
The scribes and Pharisees are accused of making a big deal of small things like tithing spices, while they ignore more crucial matters. They diligently count their mint leaves to give every tenth one to the temple, but they neglect the more important matters of the law, such as justice, mercy and faith (verse 23).
Jesus is not saying tithing the mint, dill, and cumin is wrong. He says they should not neglected proper tithing, but it must be done with a good heart. Jewish law and tradition specifies tithes on some produce, generally food. But there was no tithe required for wild herbs, although this is debated in the Mishnah: ‘R. Eliezer says, “Dill is subject to the law of tithes [in regard to its] seeds, leaves and pods.” But Sages say, “Nothing is subject to the law of tithes [in regard to both its] seeds and leaves save cress and field rocket alone”.’ (m. Ma’as. 4: 5).
There is an issue of justice here. If a tithe that is not required in the law is demanded, then it not only deprives them of what is lawfully theirs, but in this case it may even deprive them of fully enjoying the Sabbath.
On the Sabbath, it is said, the ‘Sabbath Queen’ or the ‘Sabbath Bride’ descends from Heaven to heal the sufferings of the Jews. The arrival and departure of ‘Her Majesty’ is marked by ceremonies. When she enters, everybody is happy; when she leaves, there is a strange sadness. But people take comfort in a symbolic tradition that includes inhaling the aroma of spices contained in an ornamental box, often made of silver, the spice box.
Spice-boxes are an essential part of Havdalah (הַבְדָּלָה, ‘separation’), the ceremony marking the symbolic end of Shabbat and ushering in the new week. The spices are usually kept in decorative spice-boxes to beautify and honour the mitzvah and are handed around so that everyone can smell the fragrance. In many Sephardi and Mizrahi communities, branches of aromatic plants are used for this purpose, while Ashkenazim have traditionally used cloves.
A special braided Havdalah candle with more than one wick is lit, and a blessing is recited. If a special Havdalah candle is not available, two candles can be used, and the two flames joined when reciting the blessing. The traditional prayers include: ‘Praised are You, Adonai our God, who rules the universe, Creator of all kinds of spices.’
Turning to hyperbole, Jesus says the religious leaders can strain out a gnat when they are drinking but can swallow a camel (verse 24). In other words, they were careful to avoid offence in minor things of little importance, but ignore things that are much more difficult to swallow.
In the fifth woe, Jesus compares them to cups and plates that are scrupulously cleaned on the outside but left dirty inside. Their religious observances make them appear clean and virtuous, but inwardly, in their hearts, they are full of ‘greed and self-indulgence’ (verse 25).
It is not that washing my hands or cutlery and crockery before I eat is a bad idea, or that I am a hypocrite if I do so. If I habitually fail to wash my hands and the cups and plates before I eat, I am going to get sick, quickly and often.
But if I forget why I have to wash them, I am a hypocrite if I then expect others to do so. Indeed, sometimes we leave ourselves in danger of going hungry if we insist on everything being spotless before we eat: those facilities are not always to hand on a long train journey or a long flight, for flight, or while I’m at an all-day cricket match or at a rugby fixture.
The Pharisees had their own rituals, and I would be silly to think that only they had these problems. We all have our own rituals associated with eating and cleanliness.
It is said one of the principal causes of domestic arguments in the kitchen is about what way to stack the dishwasher, and how to empty it. Should the knives stand up or down? Which sides do you place the glasses and the cups on? Do you rinse the plates before they go in? To tell the truth, it probably does not matter. But it is still irritating to open the dishwasher and to find someone else has packed it.
The level of questioning of the Pharisees is about a ritual that is probably more important than how to stack the dishwasher. And the level of criticism from Jesus is not as rude as we might first think.
But when he says the Pharisees are hypocrites, Jesus is challenging them to drop the mask and to own the words they speak and to own the reasons for those rituals.
Can you imagine how much more positively people at large would view the churches if every parish and church put as much care into seeing that our children are not abused or infected with racism or discrimination or hatred as much as we put into seeing that the cups are clean for the tea and coffee after church, or as much as we attend to the cleanliness of the sacred vessels used for the Eucharist or Holy Communion?
If we are worried about how clean the patten and chalice are at Holy Communion, how clean the church is, how clean the coffee cup is when it comes out of the dishwasher, how much more should be worried about how clean the Church is as an institution, how worthy it is to be called – for us to be called – the Body of Christ.
‘For you clean the outside of the cup and of the plate’ (Matthew 23: 25) … a cup of coffee at Pavlos Beach in Platanias, near Rethymnon in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Tuesday 25 August 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 23 to 29 August 2026 (pp 32-33), is ‘Legacies of History’. This theme was introduced on Sunday with a reflection by the Revd Dr Rachele Evie Vernon O’Brien, a Jamaican-born theologian and advocate.
The USPG Prayer Diary today (Tuesday 25 August 2026) invites us to pray:
Lord God, forgive us for where our words have not matched our actions. Renew us, your Church, to live out the love we proclaim.
The Collect of the Day:
Almighty and everlasting God,
you are always more ready to hear than we to pray
and to give more than either we desire or deserve:
pour down upon us the abundance of your mercy,
forgiving us those things of which our conscience is afraid
and giving us those good things
which we are not worthy to ask
but through the merits and mediation
of 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:
God of all mercy,
in this eucharist you have set aside our sins
and given us your healing:
grant that we who are made whole in Christ
may bring that healing to this broken world,
in the name of Jesus Christ our Lord.
Additional Collect:
God of constant mercy,
who sent your Son to save us:
remind us of your goodness,
increase your grace within us,
that our thankfulness may grow,
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
‘For you tithe mint, dill, and cummin’ (Matthew 23: 23) … the former Tithe Barn in Thame, Oxfordshire (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 continuing in Ordinary Time in the Church Calendar and the week began with the Twelfth Sunday after Trinity (Trinity XII).
I am singing with the choir at a funeral in Saint Mary and Saint Giles Church, Stony Stratford, later this afternoon. But before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘You … have neglected the weightier matters of the law: justice and mercy and faith’ (Matthew 23: 23) … the statue of Justice by John Van Nost (1721) in Dublin Castle (Photograph: Patrick Comerford)
Matthew 23: 23-26 (NRSVA):
[Jesus said:] 23 ‘Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. It is these you ought to have practised without neglecting the others. 24 You blind guides! You strain out a gnat but swallow a camel!
25 ‘Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the plate, but inside they are full of greed and self-indulgence. 26 You blind Pharisee! First clean the inside of the cup, so that the outside also may become clean.’
‘For you tithe mint, dill, and cummin, and have neglected the weightier matters of the law’ (Matthew 23: 23) … two Sabbath spice boxes, part of the ritual of welcoming the Sabbath, in the Jewish Museum, Venice (Photograph: Patrick Comerford)
Today’s Reflection:
In the Beatitudes at the beginning of Saint Matthew’s Gospel, Jesus says eight groups of people are blessed: ‘the poor in spirit … those who mourn … the meek … those who hunger and thirst for righteousness … the merciful … the pure in heart … the peacemakers … those who are persecuted for the sake of righteousness …’ (Matthew 5: 3-10).
Now, as we come close to the end of this Gospel, we have seven groups of people who are condemned as hypocrites and against whom Jesus pronounces seven woes.
In the Gospel reading normally read on the Monday of this week, we hear the first three of these seven woes: woe to you who ‘lock people out of the kingdom of heaven’ (verse 13) … who ‘make the new convert twice as much a child of hell’ (verse 15) … and ‘blind guides’ who swear by the ‘gold of the sanctuary’ (verses 16-22).
We hear two further woes today (Matthew 23: 23-26): for those who tithe mint, dill, and cummin but neglect the weightier matters of justice, mercy and faith; and these who care about the details of domestic purity but neglect the cleanliness of their hearts and inner thoughts. Then, we hear the final of the seven woes tomorrow (Matthew 23: 27-32): a double woe on those who on the outside look righteous to others, but inside you are full of hypocrisy and lawlessness.
A ‘woe’ is an exclamation of grief, similar to what is expressed by the word alas. In pronouncing woes, Jesus is prophesying judgment on the religious leaders of the day for their hypocrisy. He calls them hypocrites, blind guides, snakes and a ‘brood of vipers’.
Before Jesus condemns the hypocrisy of religious leaders, they have been following him to test him and try to trick him with questions about divorce (Matthew 19: 3), his authority (Matthew 21: 23), paying taxes to Caesar (Matthew 22: 17), the resurrection (Matthew 22: 23), and the greatest commandment of the law (Matthew 22: 36).
Jesus prefaces his seven woes by explaining to the disciples that they should obey the teachings of the religious leaders – as they teach the law of God – but not to emulate their behaviour because they do not practice what they preach (Matthew 23: 3).
The second grouping of these woes, which we read today, condemns the scribes and Pharisees for tithing mint, dill, and cummin but neglecting the weightier matters of justice, mercy and faith, for worrying about clean cups and plates outside, but neglecting the state of their inner thoughts (Matthew 23: 23-26).
The scribes and Pharisees are accused of making a big deal of small things like tithing spices, while they ignore more crucial matters. They diligently count their mint leaves to give every tenth one to the temple, but they neglect the more important matters of the law, such as justice, mercy and faith (verse 23).
Jesus is not saying tithing the mint, dill, and cumin is wrong. He says they should not neglected proper tithing, but it must be done with a good heart. Jewish law and tradition specifies tithes on some produce, generally food. But there was no tithe required for wild herbs, although this is debated in the Mishnah: ‘R. Eliezer says, “Dill is subject to the law of tithes [in regard to its] seeds, leaves and pods.” But Sages say, “Nothing is subject to the law of tithes [in regard to both its] seeds and leaves save cress and field rocket alone”.’ (m. Ma’as. 4: 5).
There is an issue of justice here. If a tithe that is not required in the law is demanded, then it not only deprives them of what is lawfully theirs, but in this case it may even deprive them of fully enjoying the Sabbath.
On the Sabbath, it is said, the ‘Sabbath Queen’ or the ‘Sabbath Bride’ descends from Heaven to heal the sufferings of the Jews. The arrival and departure of ‘Her Majesty’ is marked by ceremonies. When she enters, everybody is happy; when she leaves, there is a strange sadness. But people take comfort in a symbolic tradition that includes inhaling the aroma of spices contained in an ornamental box, often made of silver, the spice box.
Spice-boxes are an essential part of Havdalah (הַבְדָּלָה, ‘separation’), the ceremony marking the symbolic end of Shabbat and ushering in the new week. The spices are usually kept in decorative spice-boxes to beautify and honour the mitzvah and are handed around so that everyone can smell the fragrance. In many Sephardi and Mizrahi communities, branches of aromatic plants are used for this purpose, while Ashkenazim have traditionally used cloves.
A special braided Havdalah candle with more than one wick is lit, and a blessing is recited. If a special Havdalah candle is not available, two candles can be used, and the two flames joined when reciting the blessing. The traditional prayers include: ‘Praised are You, Adonai our God, who rules the universe, Creator of all kinds of spices.’
Turning to hyperbole, Jesus says the religious leaders can strain out a gnat when they are drinking but can swallow a camel (verse 24). In other words, they were careful to avoid offence in minor things of little importance, but ignore things that are much more difficult to swallow.
In the fifth woe, Jesus compares them to cups and plates that are scrupulously cleaned on the outside but left dirty inside. Their religious observances make them appear clean and virtuous, but inwardly, in their hearts, they are full of ‘greed and self-indulgence’ (verse 25).
It is not that washing my hands or cutlery and crockery before I eat is a bad idea, or that I am a hypocrite if I do so. If I habitually fail to wash my hands and the cups and plates before I eat, I am going to get sick, quickly and often.
But if I forget why I have to wash them, I am a hypocrite if I then expect others to do so. Indeed, sometimes we leave ourselves in danger of going hungry if we insist on everything being spotless before we eat: those facilities are not always to hand on a long train journey or a long flight, for flight, or while I’m at an all-day cricket match or at a rugby fixture.
The Pharisees had their own rituals, and I would be silly to think that only they had these problems. We all have our own rituals associated with eating and cleanliness.
It is said one of the principal causes of domestic arguments in the kitchen is about what way to stack the dishwasher, and how to empty it. Should the knives stand up or down? Which sides do you place the glasses and the cups on? Do you rinse the plates before they go in? To tell the truth, it probably does not matter. But it is still irritating to open the dishwasher and to find someone else has packed it.
The level of questioning of the Pharisees is about a ritual that is probably more important than how to stack the dishwasher. And the level of criticism from Jesus is not as rude as we might first think.
But when he says the Pharisees are hypocrites, Jesus is challenging them to drop the mask and to own the words they speak and to own the reasons for those rituals.
Can you imagine how much more positively people at large would view the churches if every parish and church put as much care into seeing that our children are not abused or infected with racism or discrimination or hatred as much as we put into seeing that the cups are clean for the tea and coffee after church, or as much as we attend to the cleanliness of the sacred vessels used for the Eucharist or Holy Communion?
If we are worried about how clean the patten and chalice are at Holy Communion, how clean the church is, how clean the coffee cup is when it comes out of the dishwasher, how much more should be worried about how clean the Church is as an institution, how worthy it is to be called – for us to be called – the Body of Christ.
‘For you clean the outside of the cup and of the plate’ (Matthew 23: 25) … a cup of coffee at Pavlos Beach in Platanias, near Rethymnon in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Tuesday 25 August 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 23 to 29 August 2026 (pp 32-33), is ‘Legacies of History’. This theme was introduced on Sunday with a reflection by the Revd Dr Rachele Evie Vernon O’Brien, a Jamaican-born theologian and advocate.
The USPG Prayer Diary today (Tuesday 25 August 2026) invites us to pray:
Lord God, forgive us for where our words have not matched our actions. Renew us, your Church, to live out the love we proclaim.
The Collect of the Day:
Almighty and everlasting God,
you are always more ready to hear than we to pray
and to give more than either we desire or deserve:
pour down upon us the abundance of your mercy,
forgiving us those things of which our conscience is afraid
and giving us those good things
which we are not worthy to ask
but through the merits and mediation
of 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:
God of all mercy,
in this eucharist you have set aside our sins
and given us your healing:
grant that we who are made whole in Christ
may bring that healing to this broken world,
in the name of Jesus Christ our Lord.
Additional Collect:
God of constant mercy,
who sent your Son to save us:
remind us of your goodness,
increase your grace within us,
that our thankfulness may grow,
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
‘For you tithe mint, dill, and cummin’ (Matthew 23: 23) … the former Tithe Barn in Thame, Oxfordshire (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
24 August 2026
£48 million Cambridge grants,
48 million in tourism saturation,
48 million litres in wine fraud,
and 48 million blog hits
Trinity College and the University of Cambridge are providing £48 million in the Trinity Cambridge Research Studentships programme, supporting up to 300 PhD students (Photograph: Patrick Comerford)
Patrick Comerford
I continue to be overwhelmed by the viewing and reading figures for this blog. These figures reached a total of 48 million early this morning (24 August 2026), having reached 47 million a week ago (17 August 2026) and 46 million eight days previously (9 August 2026), the third time this month these figures passed the million mark. Last month, the readership figures also passed the million mark three times: 45 million on 29 July, 44 million less than a fortnight earlier (16 July 2026), and 43 million 12 days before that (4 July 2026).
These viewing and reading figures are overpowering at times, and this blog continues to reach volumes of readers I never expected when I first started blogging 16 years ago. At the end of last year, this blog had 21 million hits (31 December 2025). So far this year, there have been more than 27 million hits or visitors in 2026 alone, and almost 2.7 million hits already this month.
Half of all hits or reader figures have been in the past six months or so, with 24 million hits since 20 February 2026. I first began blogging back in 2010, and it took almost two years until July 2012 to reach half a million readers. Throughout this year and last, the daily figures are overwhelming on many occasions. Of the ten days of busiest traffic on this blog, three were in May (1, 6 and 14 May 2026), three were the previous month (26, 29 and 30 April 2026), three in March, and one in February:
• 1,124,925 (1 May 2026)
• 525,719 (14 May 2026)
• 509,644 (29 April 2026)
• 344,003 (30 April 2026)
• 323,156 (27 March 2026)
• 322,038 (26 April 2026)
• 318,835 (6 May 2026)
• 318,307 (1 March 2026)
• 314,018 (28 February 2026)
• 301,449 (2 March 2026)
The daily average was over 187,000 throughout May, but that figure was distorted by the exceptionally high number of hits on three days. There was an average of almost 88,000 hits a day last month, and an average of about 110,000-120,000 a day so far this month. Yet, I remember that ten years ago, back in 2016, the daily average was around 1,000, or 30,000 a month.
Anti-fraud authorities in France uncovered a massive wine scam involving over 48 million litres or 64 million bottles of wine (Photograph: Patrick Comerford)
To put this latest figure of 48 million into perspective:
Sudan, Uganda, Iraq and Algeria have populations of about 48 million people – although that depends on who is counting and how they are counting.
Save the Children reports that 48 million children a year are affected by climate disasters.
The US Centre for Disease Control estimates that roughly 1-in-6 Americans – or 48 million people – fall ill from contaminated food each year, leading to 128,000 hospital cases and 3,000 deaths.
Greece continues to experience an unprecedented surge in tourism, with predictions that it could be heading for record-shattering visitor numbers by the end of the year, near to or exceeding 48 million over the annual cycle. These figures are driven by major increases in arrivals from the EU, the UK, and the US, and Greece’s South Aegean and Ionian island regions have recorded the highest tourism saturation of any region in the EU.
The islands of Santorini, Rhodes and Kos are proving to be particularly popular, and the Ionian islands, which include Corfu and Zakynthos, are in second place when it comes to tourism saturation.
Trinity College Cambridge and the University of Cambridge are providing £48 million in the Trinity Cambridge Research Studentships (TCRS) programme, funding up to 300 fully supported PhD students over a decade.
About 48 million tons of plastic waste is generated in the US each year – and less than 10% of it is recycled.
About 48 million kangaroos live in Australia, outnumbering human residents by nearly two to one.
The Еuropeana online archive collection contains digitised versions of more than 48 million works of art that include thousands of photographs, paintings, books and other artefacts, collected from more than 100 museums and archives all over Europe.
48 million litres is equal to 13 Olympic-sized swimming pools or 64 million bottles of wine. French anti-fraud authorities uncovered a massive wine scam involving over 48 million litres of table wine falsely sold under prestigious regional labels like Côtes du Rhône and Châteauneuf-du-Pape between 2013 and 2016.
The Pan-American Highway is the world’s longest motorable road network. It spans roughly 48,000 km (48 million metres) from Prudhoe Bay in Alaska to the southern tip of Argentina. It crosses 14 countries, including Canada, the US and Mexico, and several in Central and South America, but the route is interrupted by the Darién Gap, a 160 km swampy jungle between Panama and Colombia with no paved road. 48 million minutes is equal to 91 years, 3 months, 28 days and 8 hours. In other words, if this blog was getting only one hit a minute, I would need to have been blogging since April or May 1935, more than four year before World War II began.
I retired from active parish ministry over four years ago, on 31 March 2022. These days, though, about 130-140 people on average are reading my daily prayer diary posted on this blog each morning, or up to 1,000 people each week.
This evening, once again, I am truly grateful to the real readers among those 48 million hits on this blog to date, and in particular I am thankful for the faithful core group of 150 or so people who join me in prayer, reading and reflections each day.
The blue-domed churches of Santorini in a poster in Milton Keynes … with predictions of 48 million or more tourists visiting Greece, islands like Santorini are suffering from tourism saturation (Photograph: Patrick Comerford)
Patrick Comerford
I continue to be overwhelmed by the viewing and reading figures for this blog. These figures reached a total of 48 million early this morning (24 August 2026), having reached 47 million a week ago (17 August 2026) and 46 million eight days previously (9 August 2026), the third time this month these figures passed the million mark. Last month, the readership figures also passed the million mark three times: 45 million on 29 July, 44 million less than a fortnight earlier (16 July 2026), and 43 million 12 days before that (4 July 2026).
These viewing and reading figures are overpowering at times, and this blog continues to reach volumes of readers I never expected when I first started blogging 16 years ago. At the end of last year, this blog had 21 million hits (31 December 2025). So far this year, there have been more than 27 million hits or visitors in 2026 alone, and almost 2.7 million hits already this month.
Half of all hits or reader figures have been in the past six months or so, with 24 million hits since 20 February 2026. I first began blogging back in 2010, and it took almost two years until July 2012 to reach half a million readers. Throughout this year and last, the daily figures are overwhelming on many occasions. Of the ten days of busiest traffic on this blog, three were in May (1, 6 and 14 May 2026), three were the previous month (26, 29 and 30 April 2026), three in March, and one in February:
• 1,124,925 (1 May 2026)
• 525,719 (14 May 2026)
• 509,644 (29 April 2026)
• 344,003 (30 April 2026)
• 323,156 (27 March 2026)
• 322,038 (26 April 2026)
• 318,835 (6 May 2026)
• 318,307 (1 March 2026)
• 314,018 (28 February 2026)
• 301,449 (2 March 2026)
The daily average was over 187,000 throughout May, but that figure was distorted by the exceptionally high number of hits on three days. There was an average of almost 88,000 hits a day last month, and an average of about 110,000-120,000 a day so far this month. Yet, I remember that ten years ago, back in 2016, the daily average was around 1,000, or 30,000 a month.
Anti-fraud authorities in France uncovered a massive wine scam involving over 48 million litres or 64 million bottles of wine (Photograph: Patrick Comerford)
To put this latest figure of 48 million into perspective:
Sudan, Uganda, Iraq and Algeria have populations of about 48 million people – although that depends on who is counting and how they are counting.
Save the Children reports that 48 million children a year are affected by climate disasters.
The US Centre for Disease Control estimates that roughly 1-in-6 Americans – or 48 million people – fall ill from contaminated food each year, leading to 128,000 hospital cases and 3,000 deaths.
Greece continues to experience an unprecedented surge in tourism, with predictions that it could be heading for record-shattering visitor numbers by the end of the year, near to or exceeding 48 million over the annual cycle. These figures are driven by major increases in arrivals from the EU, the UK, and the US, and Greece’s South Aegean and Ionian island regions have recorded the highest tourism saturation of any region in the EU.
The islands of Santorini, Rhodes and Kos are proving to be particularly popular, and the Ionian islands, which include Corfu and Zakynthos, are in second place when it comes to tourism saturation.
Trinity College Cambridge and the University of Cambridge are providing £48 million in the Trinity Cambridge Research Studentships (TCRS) programme, funding up to 300 fully supported PhD students over a decade.
About 48 million tons of plastic waste is generated in the US each year – and less than 10% of it is recycled.
About 48 million kangaroos live in Australia, outnumbering human residents by nearly two to one.
The Еuropeana online archive collection contains digitised versions of more than 48 million works of art that include thousands of photographs, paintings, books and other artefacts, collected from more than 100 museums and archives all over Europe.
48 million litres is equal to 13 Olympic-sized swimming pools or 64 million bottles of wine. French anti-fraud authorities uncovered a massive wine scam involving over 48 million litres of table wine falsely sold under prestigious regional labels like Côtes du Rhône and Châteauneuf-du-Pape between 2013 and 2016.
The Pan-American Highway is the world’s longest motorable road network. It spans roughly 48,000 km (48 million metres) from Prudhoe Bay in Alaska to the southern tip of Argentina. It crosses 14 countries, including Canada, the US and Mexico, and several in Central and South America, but the route is interrupted by the Darién Gap, a 160 km swampy jungle between Panama and Colombia with no paved road. 48 million minutes is equal to 91 years, 3 months, 28 days and 8 hours. In other words, if this blog was getting only one hit a minute, I would need to have been blogging since April or May 1935, more than four year before World War II began.
I retired from active parish ministry over four years ago, on 31 March 2022. These days, though, about 130-140 people on average are reading my daily prayer diary posted on this blog each morning, or up to 1,000 people each week.
This evening, once again, I am truly grateful to the real readers among those 48 million hits on this blog to date, and in particular I am thankful for the faithful core group of 150 or so people who join me in prayer, reading and reflections each day.
The blue-domed churches of Santorini in a poster in Milton Keynes … with predictions of 48 million or more tourists visiting Greece, islands like Santorini are suffering from tourism saturation (Photograph: Patrick Comerford)
Daily prayer in Ordinary Time 2026:
108, Monday 24 August 2026,
Saint Bartholomew the Apostle
Damien Hirst’s sculpture of Saint Bartholomew, ‘Exquisite Pain’, in Saint Bartholomew the Great Church, Smithfield, London (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and this week began with the Twelfth Sunday after Trinity (Trinity XII). The Church Calendar today celebrates the feast of Saint Bartholomew the Apostle (24 August).
Later today, I hope to take part in the choir rehearsals preparing for a funeral tomorrow in Saint Mary and Saint Giles Church, Stony Stratford. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Saint Bartholomew the Apostle … a statue on the west front of Lichfield Cathedral (Photograph: Patrick Comerford)
Luke 22: 24-30 (NRSVA):
24 A dispute also arose among them as to which one of them was to be regarded as the greatest. 25 But he said to them, ‘The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. 26 But not so with you; rather the greatest among you must become like the youngest, and the leader like one who serves. 27 For who is greater, the one who is at the table or the one who serves? Is it not the one at the table? But I am among you as one who serves.
28 ‘You are those who have stood by me in my trials; 29 and I confer on you, just as my Father has conferred on me, a kingdom, 30 so that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel.’
A statue of Saint Bartholomew above the south porch of Saint Bartholomew’s Church, Wednesbury (Photograph: Patrick Comerford)
Today’s Reflections:
The Church Calendar today celebrates Saint Bartholomew the Apostle (24 August). Exciting Holiness recalls that it has long been assumed that Bartholomew is the same as Nathanael, ‘though it is not a certainty’.
The gospels speak of Philip bringing Nathanael to Jesus, who calls him an Israelite worthy of the name. He is also present beside the Sea of Galilee at the resurrection. Although he seems initially a somewhat cynical man, he recognises Jesus for who he is and proclaims him as Son of God and King of Israel.
Bartholomew is listed among the Twelve in the three Synoptic Gospels: Matthew, Mark and Luke, and in Acts of the Apostles. But, apart from the narrative about Nathanael, we are left with silence when it comes to the story of Saint Bartholomew.
One of my favourite walks in silence in the English countryside is along Cross in Hand Lane, which starts at the back of the Hedgehog Vintage Inn in Lichfield and leads to Farewell and Saint Bartholomew’s Church, on the northern fringes of Lichfield.
This walk along Cross in Hand Lane marks the beginning – or the end – of the pilgrim route between the shrine of Saint Chad in Lichfield and the shrine of Saint Werburgh in Chester Cathedral.
Today, this pilgrim route is marked out as the Two Saints’ Way. And little has changed in the landscape along this route since mediaeval times. The road twists and turns, rises and falls, with countryside that has changed little over the centuries.
At this time of the year, the fields are usually green and golden under the clear blue skies of summer. There are horses in paddocks here, or cows there, and most of the land is arable or being used for grazing.
Although farming patterns have changed in the last 30 or 40 years, these fields may not have changed in shape or altered in their use for centuries, and even the names on new-built houses can reflect names that date back to a period in the 12th to 14th century.
Apart from the occasional passing car or van, one other walker and one or two cyclists, the only hints of modernity are the overhead pylons, and until their demolition in recent years the smoking towers of the power station in Rugeley could be glimpsed in the distance.
This walk often offers me opportunities to clear out the cobwebs in the corners of my brain and (hopefully) my soul, and allows me time to enjoy this walk as this walk and as nothing more.
I have stopped to admire the shapes and patterns of the fields and the trees. I have stopped in silence at the babbling brook. I have stopped to look at Farewell Mill. The local historian Kate Gomez suggests the name has nothing to do with saying goodbye and points out that the alternative spelling of ‘Fairwell’ refers to a nearby ‘fair or clear spring.’
Often as priests, we think we should be filling the silent spaces in time with intense prayers and thoughts about sermons and services that need preparation. But sometimes we need to just let go and empty our minds, our thoughts – even our prayers. We take everything else to be recycled as we clear out spaces in our houses, our offices, our studies and our garden sheds. But we seldom give time to clearing out the clutter in our inner spiritual spaces, allowing them to benefit from recycling.
Silence is prayer in itself, on its own, alone.
A gate in the churchyard at Saint Bartholomew’s Church in Farewell, at the end of Cross in Hand Lane, on the northern fringes of Lichfield (Photograph: Patrick Comerford)
Today’s Prayers (Monday 24 August 2026, Saint Bartholomew the Apostle):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 23 to 29 August 2026 (pp 32-33), is ‘Legacies of History’. This theme was introduced yesterday with a reflection by the Revd Dr Rachele Evie Vernon O’Brien, a Jamaican-born theologian and advocate.
The USPG Prayer Diary today (Monday 24 August 2026, Saint Bartholomew the Apostle) invites us to pray:
Lord of compassion, remember young people who feel let down by the Church. Draw them into communities where your love is shown in actions as well as words.
The Collect:
Almighty and everlasting God,
who gave to your apostle Bartholomew grace
truly to believe and to preach your word:
grant that your Church
may love that word which he believed
and may faithfully preach and receive the same;
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:
Almighty God,
who on the day of Pentecost
sent your Holy Spirit to the apostles
with the wind from heaven and in tongues of flame,
filling them with joy and boldness to preach the gospel
: by the power of the same Spirit
strengthen us to witness to your truth
and to draw everyone to the fire of your love;
through Jesus Christ our Lord.
Saint Bartholomew’s Church, Farewell … at the end of a walk along Cross in Hand Lane from the Hedgehog Vintage Inn in Lichfield (Photograph: Patrick Comerford)
Yesterday’s reflections
Continued tomorrow
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 continuing in Ordinary Time in the Church Calendar and this week began with the Twelfth Sunday after Trinity (Trinity XII). The Church Calendar today celebrates the feast of Saint Bartholomew the Apostle (24 August).
Later today, I hope to take part in the choir rehearsals preparing for a funeral tomorrow in Saint Mary and Saint Giles Church, Stony Stratford. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Saint Bartholomew the Apostle … a statue on the west front of Lichfield Cathedral (Photograph: Patrick Comerford)
Luke 22: 24-30 (NRSVA):
24 A dispute also arose among them as to which one of them was to be regarded as the greatest. 25 But he said to them, ‘The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. 26 But not so with you; rather the greatest among you must become like the youngest, and the leader like one who serves. 27 For who is greater, the one who is at the table or the one who serves? Is it not the one at the table? But I am among you as one who serves.
28 ‘You are those who have stood by me in my trials; 29 and I confer on you, just as my Father has conferred on me, a kingdom, 30 so that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel.’
A statue of Saint Bartholomew above the south porch of Saint Bartholomew’s Church, Wednesbury (Photograph: Patrick Comerford)
Today’s Reflections:
The Church Calendar today celebrates Saint Bartholomew the Apostle (24 August). Exciting Holiness recalls that it has long been assumed that Bartholomew is the same as Nathanael, ‘though it is not a certainty’.
The gospels speak of Philip bringing Nathanael to Jesus, who calls him an Israelite worthy of the name. He is also present beside the Sea of Galilee at the resurrection. Although he seems initially a somewhat cynical man, he recognises Jesus for who he is and proclaims him as Son of God and King of Israel.
Bartholomew is listed among the Twelve in the three Synoptic Gospels: Matthew, Mark and Luke, and in Acts of the Apostles. But, apart from the narrative about Nathanael, we are left with silence when it comes to the story of Saint Bartholomew.
One of my favourite walks in silence in the English countryside is along Cross in Hand Lane, which starts at the back of the Hedgehog Vintage Inn in Lichfield and leads to Farewell and Saint Bartholomew’s Church, on the northern fringes of Lichfield.
This walk along Cross in Hand Lane marks the beginning – or the end – of the pilgrim route between the shrine of Saint Chad in Lichfield and the shrine of Saint Werburgh in Chester Cathedral.
Today, this pilgrim route is marked out as the Two Saints’ Way. And little has changed in the landscape along this route since mediaeval times. The road twists and turns, rises and falls, with countryside that has changed little over the centuries.
At this time of the year, the fields are usually green and golden under the clear blue skies of summer. There are horses in paddocks here, or cows there, and most of the land is arable or being used for grazing.
Although farming patterns have changed in the last 30 or 40 years, these fields may not have changed in shape or altered in their use for centuries, and even the names on new-built houses can reflect names that date back to a period in the 12th to 14th century.
Apart from the occasional passing car or van, one other walker and one or two cyclists, the only hints of modernity are the overhead pylons, and until their demolition in recent years the smoking towers of the power station in Rugeley could be glimpsed in the distance.
This walk often offers me opportunities to clear out the cobwebs in the corners of my brain and (hopefully) my soul, and allows me time to enjoy this walk as this walk and as nothing more.
I have stopped to admire the shapes and patterns of the fields and the trees. I have stopped in silence at the babbling brook. I have stopped to look at Farewell Mill. The local historian Kate Gomez suggests the name has nothing to do with saying goodbye and points out that the alternative spelling of ‘Fairwell’ refers to a nearby ‘fair or clear spring.’
Often as priests, we think we should be filling the silent spaces in time with intense prayers and thoughts about sermons and services that need preparation. But sometimes we need to just let go and empty our minds, our thoughts – even our prayers. We take everything else to be recycled as we clear out spaces in our houses, our offices, our studies and our garden sheds. But we seldom give time to clearing out the clutter in our inner spiritual spaces, allowing them to benefit from recycling.
Silence is prayer in itself, on its own, alone.
A gate in the churchyard at Saint Bartholomew’s Church in Farewell, at the end of Cross in Hand Lane, on the northern fringes of Lichfield (Photograph: Patrick Comerford)
Today’s Prayers (Monday 24 August 2026, Saint Bartholomew the Apostle):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 23 to 29 August 2026 (pp 32-33), is ‘Legacies of History’. This theme was introduced yesterday with a reflection by the Revd Dr Rachele Evie Vernon O’Brien, a Jamaican-born theologian and advocate.
The USPG Prayer Diary today (Monday 24 August 2026, Saint Bartholomew the Apostle) invites us to pray:
Lord of compassion, remember young people who feel let down by the Church. Draw them into communities where your love is shown in actions as well as words.
The Collect:
Almighty and everlasting God,
who gave to your apostle Bartholomew grace
truly to believe and to preach your word:
grant that your Church
may love that word which he believed
and may faithfully preach and receive the same;
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:
Almighty God,
who on the day of Pentecost
sent your Holy Spirit to the apostles
with the wind from heaven and in tongues of flame,
filling them with joy and boldness to preach the gospel
: by the power of the same Spirit
strengthen us to witness to your truth
and to draw everyone to the fire of your love;
through Jesus Christ our Lord.
Saint Bartholomew’s Church, Farewell … at the end of a walk along Cross in Hand Lane from the Hedgehog Vintage Inn in Lichfield (Photograph: Patrick Comerford)
Yesterday’s reflections
Continued tomorrow
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
23 August 2026
Saint Athanasius III of
Rethymnon and stories
of Byzantine intrigues,
murders and persecution
An icon Saint Athanasius Patellarios of Rethymnon, Patriarch of Constantinople, completed by Alexandra Kaouki in 2011 (icon © Alexandra Kaouki)
Patrick Comerford
Saint Athanasius was a 17th century saint who was born in Rethymnon and who was twice Patriarch of Constantinople on two brief occasions, in 1634 and 1652. His story is entwined and entangled with Ottoman intrigue, that saw patriarchs removed, returned, deposed, exiled and even strangled at the whim of capricious sultans. Many Patriarchs held office for a few days and no more, while others returned to the throne, two, three, four and five times, and in one case six times.
I was reminded on Friday of these intrigues and the persecutions and traumas that faced the church in Orthodox Church over the centuries after my friend Alexandra Kaouki (Αλεξανδρα Καουκι), the foremost icon writer in Rethymnon, posted an icon she had completed in 2011 of Saint Athanasius.
Saint Athanasius Patellarios ((Άγιος Αθανάσιος ο Πατελάρος), commonly known as Saint Athanasius of Lubny or the Wonderworker, was the Ecumenical Patriarch of Constantinople for two brief periods, in 1634 and again in 1652, and had also been the Metropolitan of Thessaloniki.
He was born Ἀλέξιος Πατελλάριος (Alexios Patellarios) ca in 1597 in the village of Axos, in the hills above Panormos, east of Rethymnon, when Crete was under Venetian rule. His ancestors were Greek noble family with ancestry dating back to the Byzantine imperial house of Palaiologos. His father Georgios was a scientist and publisher, and his elder brother Eustaphios became a physician.
Saint Athanasius studied at Arkadi Monastery, near Rethymnon and his home village of Axos (Photograph: Patrick Comerford)
He studied at Arkadi Monastery, near Rethymnon, where his studies included studied rhetoric, grammar and poetry, mathematics and astronomy, music and literature, theology and philosophy, sciences and languages (Greek, Latin, Italian, Arabic and Hebrew). He lived at Arkadi until he was 26 and then, after his parents died, he shared his property among the poor and with the name Ananias was became a novice in a monastery in Thessaloniki.
From Thessaloniki, he moved to the Monastery of Esphigmenou on Mount Athos, then travelled on to monasteries in Jerusalem, Palestine and Mount Sinai, and was tonsured with the name Athanasius.
When he returned to Thessaloniki he was ordained priest and worked as a missionary among the Vlachs and the Moldovians. At times, he returned to Mount Athos in search of solitude.
His work drew him to the attention of the controversial Patriarch Cyril I (Lukaris) of Constantinople (1621-1623), who appointed him a preacher of the patriarchal throne. He became the Metropolitan of Thessaloniki in 1622, and remained there as bishop until 1634 when he was chosen as the Ecumenical Patriarch in controversial circumstances.
The Church of Saint Gregory Palamas has been the cathedral of Thessaloniki since the end of the 16th century … Saint Athansius became the Metropolitan of Thessaloniki in 1622 (Photograph: Patrick Comerford)
Cyril I, who was also from Crete, was a controversial patriarch, known for his supposed attempts to reform the Eastern Orthodox Church along Calvinist lines, although those attempts were rejected and his actions, motivations and opinions are still debated.
Cyril I, who had been the Patriarch of Alexandria as Cyril III, was the Ecumenical Patriarch of Constantinople on six occasions, constantly deposed, banished or forced to resign several times at the instigation of both his Orthodox opponents and the French and Austrian ambassadors. He was the Patriarch for 21 days in October 1612; for 29 months from 4 November 1620 to 12 April 1623; for about 10 years from 22 September 1623 to 4 October 1633; for 4½ months from 11 October 1633 to 25 February 1634; for 11 months from April 1634 to March 1635; and, finally, for 15 months from March 1637 to 20 June 1638.
When Cyril I was deposed for a fourth time in 1634, he was succeeded by Saint Athanasius, who lasted as Patriarch for little more than month, and Cyril returned to the patriarchal throne for a fifth time.
Cyril Lucaris was born in Candia, present-day Iraklion, in Crete in 1572, and travelled throughout Europe, studying theology in Venice, Wittenberg and Padua, and in Geneva, where he was influenced by Calvinism and Reformed theology and developed great antipathy for Roman Catholicism. During that time, he may also have been the Rector of Ostroh Academy, in present-day Ukraine. In 1596 he was sent to Poland by Patriarch Meletius I of Constantinople to lead Orthodox opposition to the Union of Brest, a proposed union of Kiev with Rome.
He became the Patriarch of Alexandria at the age of 29 in 1601. Apart from his first brief time as Patriarch of Constantinople in 1612, he remained in Alexandria for 20 years until he became the Patriarch of Constantinople for the second time.
As Patriarch, Cyril I adopted a theology that was heavily influenced by Reformation theology. Faced with Turkish oppression on the one hand, and on the other by Jesuit missionaries working among Orthodox people, he recognised the need for schools teaching Orthodoxy and the Greek language, and founded a theological seminary on Mount Athos and a Greek printing press in Constantinople. However, the French government protested when the press began publishing anti-Catholic pamphlets and the Ottoman authorities forced it to close.
In his efforts to reform the Eastern Orthodox Church along Calvinist lines, Cyril I sent young Greek theologians to study in Switzerland, the Netherlands and England. He was particularly interested in the Church of England, corresponded with William Laud, Archbishop of Canterbury, and sent Metrophanes Kritopoulos, a future Patriarch of Alexandria (1636-1639), to study at Balliol College, Oxford.
His Confessio or the Eastern Confession of the Christian Faith, was published in Geneva in two Latin editions In 1629, with four French, one German and one English edition, and a Greek edition in 1633.
Saint Athansios moved to the Monastery of Esphigmenou on Mount Athos at an early stage in his life (Photograph: Patrick Comerford)
Cyril I was deposed by the sultan for a fourth time on 25 February 1634, and was imprisoned on the island of Tenedos. He was succeeded by Athanasius III, who assumed the Patriarchal throne on the Feast of the Annunciation, 25 March 1634. But he was Patriarch only for less than 40 days until April 1634, and he was deposed in intrigues that brought Cyril I back to the throne.
After he was deposed, Saint Athanasius was exiled to the island of Rhodes. He then lived in solitude on Mount Athos for over a year, fasting and praying at a that later became the Skete of the Prophet Elijah, near the Pantocrator Monastery.
For a time, Saint Athanasius lived in Ancona and Venice in Italy, where the Pope tried him to induce him to become a Catholic, promising to make him a cardinal.
Meanwhile, Cyril I, who had returned to Constantinople and replaced Athanasius as Patriarch, remained in office for only 11 months, and was deposed yet again in March 1635. Cyril returned as patriarch for his sixth and final time in March 1637 but was deposed on 20 June 1638. When Sultan Murad IV was to setting out for the Persian War, the Patriarch was accused of a design to stir up the Cossacks. To avoid trouble during his absence, the Sultan had him strangled by the Janissaries on 27 June 1638 aboard a ship in the Bosporus, and his body was thrown into the sea. The Council of Constantinople in September 1638 anathematised both Cyril I and his Eastern Confession.
Meanwhile Athanasius became Bishop of Thessaloniki once again in 1638. Because of a problem with paying metropolitan taxes, he was imprisoned and but was released through the intercession of Tsar Mikhail Romanov.
Athanasius was invited to Moscow in 1643, but on the way he fell ill in Moldova. He stayed there and founded there the monastery of Saint Nicholas near Galaţi, where he remained until 1651, returning often to Mount Athos where he hoped to spend his last days.
However, at the beginning of 1651 he returned to Constantinople. When Patriarch Cyril III was deposed in June 1652 after eight days, Athanasius was called back as Patriarch and was enthroned once again on 25 May was again enthroned. But on this occasions he remained patriarch for only 15 days. He found he was not acceptable to either the Muslims or the Catholics in the city, and in his sermon at his final Patriarchal service he denounced papal claims to universal jurisdiction over the whole Church.
After two weeks, he stepped down as Patriarch of Constantinople in favour of Metropolitan Paisius of Laureia, who remained in office as Patriarch Paisius I for only nine months, from July 1652 to April 1653.
After he was deposed a second time, Athanasius returned to Thessaloniki once again and renewed his connections with Mount Athos, expressing the hope that he could live out his life there.
Saint Athanasius visited Russia in April 1653, and he was met with honour in Moscow by Tsar Alexis Mikhailovich and Patriarch Nikon (1652-1658) who donated generously to his monastery. He left to return to Galaţi in December 1653, but on the journey he fell ill and stayed at the Monastery of Transfiguration Mhar near Lubny in Ukraine in February 1654. When he died on 5 April at the Mhar Monastery, Abbot Petronios and the monks buried the former patriarch in a sitting position, according to the Greek custom for a bishop.
Saint Athanasius was recognised as a saint by the Russian Church on 1 February 1662 and his feast day was 2 May, the feast of Saint Athanasius the Great. His relics were later moved to Cathedral of the Annunciation in Kharkiv in Ukraine. Today the Mhar Monastery is part of the Ukrainian Orthodox Church, affiliated to the Moscow Patriarchate, while the Annunciation Cathedral is the main Orthodox church of Kharkiv and the seat of the Kharkiv and Bohodukhiv Eparchy of the Ukrainian Orthodox Church (Moscow Patriarchate).
A part of the saint’s relics, said to be a fragment of a finger, was brought to his home village of Axos near Rethymnon in 1993, and is kept in the Church of the Saint Athanasius Patellarios, built in 2008. The day the relic was moved, 21 August, is kept as his feast day in Crete. Alexandra Kaouki shared her icon of Saint Athanasius last Friday (21 August) to mark that feast day in Crete.
As for Cyril I – the controversial patriarch whose career is intertwined with the life story of Saint Athanasius – his body was recovered from the Bosphorus and was buried in Nicomedia, and after many years was brought back to Constantinople. He has been reappraised in recent decades, and the overwhelming majority of Greek and Russian Orthodox scholars today deny the authenticity of the Eastern Confession. This recent rehabilitation has led to the canonisation of Cyril I by the Greek Orthodox Patriarchate of Alexandria in 2009 and by the Ecumenical Patriarch of Constantinople in 2022.
The Church of the Four Martyrs in Rethymnon (Photograph: Patrick Comerford)
There is widening chasm between the Ecumenical Patriarchate and the Church of Russia today, and it is in danger of becoming a real schism. On the surface, these problems centre around the attitude of the two churches to the competing claims of Orthodox churches in Ukraine at a time of war in Ukraine. But at its heart this is a deeper conflict about the attitude of the Patriarchate of Moscow towards the Ecumenical Patriarchate.
Moscow has refused to take part in many Pan-Orthodox initiatives, including the synod in Kolymbari in Crete ten years ago (19-26 June 2016) and has since continued to undermine the Ecumenical Patriarchate in intrigues and conflicts that have drawn in other Orthodox churches, including those in Greece, Romania and Alexandria.
An example of how divisions within Orthodoxy have been exploited by the Patriarchate of Moscow has been seen in recent days with the visit to Moscow by Metropolitan Nektarios of Corfu with relics of Saint Spyridon. The bishop’s decision to concelebrate with Patriarch Kirill of Moscow has caused controversy within the Orthodox Church of Greece, with church circles in Greece describing the visit as a ‘coup’ and questioning why the bishop celebrated with a patriarch who does not commemorate Archbishop Ieronymos of Athens, the head of the Church of Greece.
The Moscow Patriarchate suspended Eucharistic communion with the Church of Greece in October 2019 after the Church of Greece recognised the autocephalous Orthodox Church of Ukraine. Metropolitan has been criticised for praising and presenting honours and medals to Patriarch Kirill who supports Russia’s war in Ukraine. There are in Greece that visit is being exploited by Moscow for its own purposes.
The life of Saint Athanasius is a reminder that there is nothing new in these conflicts and intrigues and that they stretch back many centuries. But there is also a reminder in the story of this one saint from Rethymnon of the thread that links together all these churches, including Constantinople, Greece, Crete, Alexandria, Romania, Ukraine and Russia.
The Cathedral of the Presentation of the Theotokos in Rethymnon … Saint Athanasius is commemorated in Crete on 21 August (Photograph: Patrick Comerford)
Patrick Comerford
Saint Athanasius was a 17th century saint who was born in Rethymnon and who was twice Patriarch of Constantinople on two brief occasions, in 1634 and 1652. His story is entwined and entangled with Ottoman intrigue, that saw patriarchs removed, returned, deposed, exiled and even strangled at the whim of capricious sultans. Many Patriarchs held office for a few days and no more, while others returned to the throne, two, three, four and five times, and in one case six times.
I was reminded on Friday of these intrigues and the persecutions and traumas that faced the church in Orthodox Church over the centuries after my friend Alexandra Kaouki (Αλεξανδρα Καουκι), the foremost icon writer in Rethymnon, posted an icon she had completed in 2011 of Saint Athanasius.
Saint Athanasius Patellarios ((Άγιος Αθανάσιος ο Πατελάρος), commonly known as Saint Athanasius of Lubny or the Wonderworker, was the Ecumenical Patriarch of Constantinople for two brief periods, in 1634 and again in 1652, and had also been the Metropolitan of Thessaloniki.
He was born Ἀλέξιος Πατελλάριος (Alexios Patellarios) ca in 1597 in the village of Axos, in the hills above Panormos, east of Rethymnon, when Crete was under Venetian rule. His ancestors were Greek noble family with ancestry dating back to the Byzantine imperial house of Palaiologos. His father Georgios was a scientist and publisher, and his elder brother Eustaphios became a physician.
Saint Athanasius studied at Arkadi Monastery, near Rethymnon and his home village of Axos (Photograph: Patrick Comerford)
He studied at Arkadi Monastery, near Rethymnon, where his studies included studied rhetoric, grammar and poetry, mathematics and astronomy, music and literature, theology and philosophy, sciences and languages (Greek, Latin, Italian, Arabic and Hebrew). He lived at Arkadi until he was 26 and then, after his parents died, he shared his property among the poor and with the name Ananias was became a novice in a monastery in Thessaloniki.
From Thessaloniki, he moved to the Monastery of Esphigmenou on Mount Athos, then travelled on to monasteries in Jerusalem, Palestine and Mount Sinai, and was tonsured with the name Athanasius.
When he returned to Thessaloniki he was ordained priest and worked as a missionary among the Vlachs and the Moldovians. At times, he returned to Mount Athos in search of solitude.
His work drew him to the attention of the controversial Patriarch Cyril I (Lukaris) of Constantinople (1621-1623), who appointed him a preacher of the patriarchal throne. He became the Metropolitan of Thessaloniki in 1622, and remained there as bishop until 1634 when he was chosen as the Ecumenical Patriarch in controversial circumstances.
The Church of Saint Gregory Palamas has been the cathedral of Thessaloniki since the end of the 16th century … Saint Athansius became the Metropolitan of Thessaloniki in 1622 (Photograph: Patrick Comerford)
Cyril I, who was also from Crete, was a controversial patriarch, known for his supposed attempts to reform the Eastern Orthodox Church along Calvinist lines, although those attempts were rejected and his actions, motivations and opinions are still debated.
Cyril I, who had been the Patriarch of Alexandria as Cyril III, was the Ecumenical Patriarch of Constantinople on six occasions, constantly deposed, banished or forced to resign several times at the instigation of both his Orthodox opponents and the French and Austrian ambassadors. He was the Patriarch for 21 days in October 1612; for 29 months from 4 November 1620 to 12 April 1623; for about 10 years from 22 September 1623 to 4 October 1633; for 4½ months from 11 October 1633 to 25 February 1634; for 11 months from April 1634 to March 1635; and, finally, for 15 months from March 1637 to 20 June 1638.
When Cyril I was deposed for a fourth time in 1634, he was succeeded by Saint Athanasius, who lasted as Patriarch for little more than month, and Cyril returned to the patriarchal throne for a fifth time.
Cyril Lucaris was born in Candia, present-day Iraklion, in Crete in 1572, and travelled throughout Europe, studying theology in Venice, Wittenberg and Padua, and in Geneva, where he was influenced by Calvinism and Reformed theology and developed great antipathy for Roman Catholicism. During that time, he may also have been the Rector of Ostroh Academy, in present-day Ukraine. In 1596 he was sent to Poland by Patriarch Meletius I of Constantinople to lead Orthodox opposition to the Union of Brest, a proposed union of Kiev with Rome.
He became the Patriarch of Alexandria at the age of 29 in 1601. Apart from his first brief time as Patriarch of Constantinople in 1612, he remained in Alexandria for 20 years until he became the Patriarch of Constantinople for the second time.
As Patriarch, Cyril I adopted a theology that was heavily influenced by Reformation theology. Faced with Turkish oppression on the one hand, and on the other by Jesuit missionaries working among Orthodox people, he recognised the need for schools teaching Orthodoxy and the Greek language, and founded a theological seminary on Mount Athos and a Greek printing press in Constantinople. However, the French government protested when the press began publishing anti-Catholic pamphlets and the Ottoman authorities forced it to close.
In his efforts to reform the Eastern Orthodox Church along Calvinist lines, Cyril I sent young Greek theologians to study in Switzerland, the Netherlands and England. He was particularly interested in the Church of England, corresponded with William Laud, Archbishop of Canterbury, and sent Metrophanes Kritopoulos, a future Patriarch of Alexandria (1636-1639), to study at Balliol College, Oxford.
His Confessio or the Eastern Confession of the Christian Faith, was published in Geneva in two Latin editions In 1629, with four French, one German and one English edition, and a Greek edition in 1633.
Saint Athansios moved to the Monastery of Esphigmenou on Mount Athos at an early stage in his life (Photograph: Patrick Comerford)Cyril I was deposed by the sultan for a fourth time on 25 February 1634, and was imprisoned on the island of Tenedos. He was succeeded by Athanasius III, who assumed the Patriarchal throne on the Feast of the Annunciation, 25 March 1634. But he was Patriarch only for less than 40 days until April 1634, and he was deposed in intrigues that brought Cyril I back to the throne.
After he was deposed, Saint Athanasius was exiled to the island of Rhodes. He then lived in solitude on Mount Athos for over a year, fasting and praying at a that later became the Skete of the Prophet Elijah, near the Pantocrator Monastery.
For a time, Saint Athanasius lived in Ancona and Venice in Italy, where the Pope tried him to induce him to become a Catholic, promising to make him a cardinal.
Meanwhile, Cyril I, who had returned to Constantinople and replaced Athanasius as Patriarch, remained in office for only 11 months, and was deposed yet again in March 1635. Cyril returned as patriarch for his sixth and final time in March 1637 but was deposed on 20 June 1638. When Sultan Murad IV was to setting out for the Persian War, the Patriarch was accused of a design to stir up the Cossacks. To avoid trouble during his absence, the Sultan had him strangled by the Janissaries on 27 June 1638 aboard a ship in the Bosporus, and his body was thrown into the sea. The Council of Constantinople in September 1638 anathematised both Cyril I and his Eastern Confession.
Meanwhile Athanasius became Bishop of Thessaloniki once again in 1638. Because of a problem with paying metropolitan taxes, he was imprisoned and but was released through the intercession of Tsar Mikhail Romanov.
Athanasius was invited to Moscow in 1643, but on the way he fell ill in Moldova. He stayed there and founded there the monastery of Saint Nicholas near Galaţi, where he remained until 1651, returning often to Mount Athos where he hoped to spend his last days.
However, at the beginning of 1651 he returned to Constantinople. When Patriarch Cyril III was deposed in June 1652 after eight days, Athanasius was called back as Patriarch and was enthroned once again on 25 May was again enthroned. But on this occasions he remained patriarch for only 15 days. He found he was not acceptable to either the Muslims or the Catholics in the city, and in his sermon at his final Patriarchal service he denounced papal claims to universal jurisdiction over the whole Church.
After two weeks, he stepped down as Patriarch of Constantinople in favour of Metropolitan Paisius of Laureia, who remained in office as Patriarch Paisius I for only nine months, from July 1652 to April 1653.
After he was deposed a second time, Athanasius returned to Thessaloniki once again and renewed his connections with Mount Athos, expressing the hope that he could live out his life there.
Saint Athanasius visited Russia in April 1653, and he was met with honour in Moscow by Tsar Alexis Mikhailovich and Patriarch Nikon (1652-1658) who donated generously to his monastery. He left to return to Galaţi in December 1653, but on the journey he fell ill and stayed at the Monastery of Transfiguration Mhar near Lubny in Ukraine in February 1654. When he died on 5 April at the Mhar Monastery, Abbot Petronios and the monks buried the former patriarch in a sitting position, according to the Greek custom for a bishop.
Saint Athanasius was recognised as a saint by the Russian Church on 1 February 1662 and his feast day was 2 May, the feast of Saint Athanasius the Great. His relics were later moved to Cathedral of the Annunciation in Kharkiv in Ukraine. Today the Mhar Monastery is part of the Ukrainian Orthodox Church, affiliated to the Moscow Patriarchate, while the Annunciation Cathedral is the main Orthodox church of Kharkiv and the seat of the Kharkiv and Bohodukhiv Eparchy of the Ukrainian Orthodox Church (Moscow Patriarchate).
A part of the saint’s relics, said to be a fragment of a finger, was brought to his home village of Axos near Rethymnon in 1993, and is kept in the Church of the Saint Athanasius Patellarios, built in 2008. The day the relic was moved, 21 August, is kept as his feast day in Crete. Alexandra Kaouki shared her icon of Saint Athanasius last Friday (21 August) to mark that feast day in Crete.
As for Cyril I – the controversial patriarch whose career is intertwined with the life story of Saint Athanasius – his body was recovered from the Bosphorus and was buried in Nicomedia, and after many years was brought back to Constantinople. He has been reappraised in recent decades, and the overwhelming majority of Greek and Russian Orthodox scholars today deny the authenticity of the Eastern Confession. This recent rehabilitation has led to the canonisation of Cyril I by the Greek Orthodox Patriarchate of Alexandria in 2009 and by the Ecumenical Patriarch of Constantinople in 2022.
The Church of the Four Martyrs in Rethymnon (Photograph: Patrick Comerford)
There is widening chasm between the Ecumenical Patriarchate and the Church of Russia today, and it is in danger of becoming a real schism. On the surface, these problems centre around the attitude of the two churches to the competing claims of Orthodox churches in Ukraine at a time of war in Ukraine. But at its heart this is a deeper conflict about the attitude of the Patriarchate of Moscow towards the Ecumenical Patriarchate.
Moscow has refused to take part in many Pan-Orthodox initiatives, including the synod in Kolymbari in Crete ten years ago (19-26 June 2016) and has since continued to undermine the Ecumenical Patriarchate in intrigues and conflicts that have drawn in other Orthodox churches, including those in Greece, Romania and Alexandria.
An example of how divisions within Orthodoxy have been exploited by the Patriarchate of Moscow has been seen in recent days with the visit to Moscow by Metropolitan Nektarios of Corfu with relics of Saint Spyridon. The bishop’s decision to concelebrate with Patriarch Kirill of Moscow has caused controversy within the Orthodox Church of Greece, with church circles in Greece describing the visit as a ‘coup’ and questioning why the bishop celebrated with a patriarch who does not commemorate Archbishop Ieronymos of Athens, the head of the Church of Greece.
The Moscow Patriarchate suspended Eucharistic communion with the Church of Greece in October 2019 after the Church of Greece recognised the autocephalous Orthodox Church of Ukraine. Metropolitan has been criticised for praising and presenting honours and medals to Patriarch Kirill who supports Russia’s war in Ukraine. There are in Greece that visit is being exploited by Moscow for its own purposes.
The life of Saint Athanasius is a reminder that there is nothing new in these conflicts and intrigues and that they stretch back many centuries. But there is also a reminder in the story of this one saint from Rethymnon of the thread that links together all these churches, including Constantinople, Greece, Crete, Alexandria, Romania, Ukraine and Russia.
The Cathedral of the Presentation of the Theotokos in Rethymnon … Saint Athanasius is commemorated in Crete on 21 August (Photograph: Patrick Comerford)
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