The Holte End, inspired by Aston Hall, is the most renowned stand at Villa Park among home and away supporters, and traditionally Villa’s most vocal and passionate supporters gather there (Photograph: Patrick Comerford, 2024)
Patrick Comerford
Villa Park in Aston, Birmingham, has been the home of Aston Villa since 1897 and is the tenth largest stadium in England, with a seating capacity of 42,640. Villa Park, which I visited on Friday afternoon, has hosted 16 England internationals at senior level, the first in 1899 and the most recent in 2005, and has also hosted 55 FA Cup semi-finals, more than any other stadium.
In 1897, Aston Villa moved into the Aston Lower Grounds, a sports ground in a Victorian amusement park in the former grounds of Aston Hall, a Jacobean stately home built by the Holte family. The stadium has gone through many renovations and developments, giving the current configuration of the Holte End, Trinity Road Stand, North Stand and Doug Ellis Stand.
But Villa Park was not the club’s first home. From 1876 until 1897, Aston Villa played at Wellington Road in Perry Barr. At first there were no proper facilities, players changed in a blacksmith’s shed nearby, and a hayrick kept on the pitch had to be removed before matches. The ground was gradually improved, a grandstand and two pavilions were built.
The record attendance at Wellington Road was 26,849 at an FA Cup fifth round match on 7 January 1888, when Preston North End won 3-1. The match was marred by a huge pitch invasion, the first serious incidence of crowd trouble in English football.
While still at Wellington Road, Aston Villa was one of the founder members of the Football League in 1888, and the first League match was played there on 15 September 1888, when Villa beat Stoke 5-1 in front of 2,000 people.
Wellington Road hosted two FA Cup semi-finals in the 1890s: Bolton Wanderers v Sheffield Wednesday in 1890, and Derby County v Wolverhampton Wanderers in 1896. It was also the home venue for an international match when England defeated Ireland 6-1 on 25 February 1893.
Villa Park has been the home of Aston Villa since the club moved from Wellington Road in 1897 (Photograph: Patrick Comerford, 2024)
The Villa chair, Frederick Rinder (1858-1938), began negotiations in 1894 with the owners of the Aston Lower Grounds, ‘the finest sports ground in the district.’ The Lower Grounds were in the former grounds of Aston Hall, a Jacobean stately home built by the Holte family, and had seen a variety of uses over the years.
The last league match at Wellington Road was played on 22 March 1897, when Villa beat Bolton Wanderers 6-2. Villa moved to Villa Park at the end of that season. Part of the old site at Perry Barr was later used for housing, while the rest of it became a car park, pub and recreation grounds.
The new grounds were originally the kitchen gardens of Aston Hall, built by Sir Thomas Holte, whose name is recalled in the Holte End stand. The Lower Grounds had become a Victorian amusement park with an aquarium and a great hall. The present pitch stands on the site of the Dovehouse Pool, an ornamental pond that was drained and replaced with a cycle track and sports ground that opened on 10 June 1889 before a crowd of 15,000.
Negotiations continued for two years before Villa agreed to rent the site for £300 a year on a 21-year lease, with an option to buy.
Much of the credit for the design of Villa Park goes to Frederick Rinder, an architect and surveyor with Birmingham City Council, who laid down ‘every level and line’ of the ground himself before building began. The main stand was built to the east on the Witton Lane side, with a cycling track and a pitch fully enclosed by banking. The stadium opened on 17 April 1897, a week after Aston Villa had completed the League and FA Cup Double. A friendly against Blackburn Rovers ended in a 3-0 win for Villa.
Villa bought the freehold of the ground for £8,250 in 1911, the office buildings in the old aquarium and car park area for £1,500 and the carriage drive and bowling green for £2,000, and the capacity of Villa Park was increased to 104,000.
Another phase of developments began in 1914. The cycling track was removed, new banking was put in place at the Holte Hotel End (Holte End), and all the terracing was overhauled. Rinder commissioned the architect Archibald Leitch to design a new Villa Park, but the outbreak of World War I hampered these plans.
When Witton Lane Stand was rebuilt in 1994, it was renamed the ‘Doug Ellis Stand’ … but many fans continue to call it the Witton Lane Stand (Photograph: Patrick Comerford, 2024)
It was some years before plans were revived the new Trinity Road Stand. The Duke of York, later King George VI, officially opened the new stand 100 years ago on 26 January 1924, and told Rinder he had ‘no idea that a ground so finely equipped in every way – and devoted to football – existed.’
The Trinity Road Stand had stained glass windows, Italian mosaics, Dutch gables in the style of Aston Hall and a sweeping staircase. It was one of the grandest in Britain, and the Oak Room was the first restaurant at a British football ground. Several commentators saw it as Leitch’s masterpiece, and one labelled it the ‘St Pancras of football.’ But the costs enraged the directors and Rinder was forced to resign in 1925. He returned to the board in 1936 at the age of 78, and died in 1938.
The earth and timber terraces with wooden barriers were replaced by concrete terracing and metal barriers in 1930s. A complete redevelopment and extension of the Holte End began in early 1939, but World War II suddenly stopped all work.
Unusually, Villa got permission to continue building the Holte End. Work was completed by April 1940, but the stand was moth-balled as Villa Park found a new wartime role: the Trinity Road Stand became an air-raid shelter, and ammunition store and the home dressing room was a home for a rifle company in the Royal Warwickshire Regiment. However, German bombs did £20,000 worth of damage to the Witton Lane Stand.
Four projects began in the late 1950s. The old Bowling Green pavilion on Trinity Road became a medical centre, the basement of the aquarium building became a gym, new floodlights were installed, and a new training ground was bought. The Holte End was roofed in the 1960s, providing cover for terrace fans, and the old roof on the Witton Lane Stand was replaced.
Villa Park hosted three matches during the 1966 World Cup, but the Witton Lane Stand had to become all-seater, the players’ tunnel was covered with a cage and the pitch was widened.
Doug Ellis began redeveloping Villa Park from 1969 on. He updated the infrastructure, installed a new public address system, carried out plumbing work, resurfaced the terraces, and a new ticket office and executive lounges replaced the old offices in the Trinity Road Stand.
Trinity Road cuts behind the grounds and passes through a tunnel formed by the Trinity Road Stand (Photograph: Patrick Comerford, 2024)
The Witton End stand was redeveloped in 1976-1977, after Villa returned to the First Division. The novelties included an ‘AV’ logo spelled out in coloured seats and a double row of executive boxes, and the new Witton End stand was renamed the North Stand.
Following the Hillsborough disaster and the Taylor Report, the North Stand terracing was replaced with 2,900 seats, the Holte End’s roof was extended in preparation for more seats, the Trinity Road Stand roof was replaced, corporate boxes were added to the Witton Lane Stand, and new floodlights were installed.
An application to demolish the Holte Hotel was rejected in 1992, but permission was given for a new stand to replace the Witton Lane Stand. The new stand opened in 1994, bringing the capacity of Villa Park to 46,005. It was renamed the ‘Doug Ellis Stand’, but some fans continued to call it the Witton Lane Stand.
The Holte End was the only remaining stand that did not meet the Taylor Report requirements. A decision was taken to build a new, two-tier stand with 13,501 seats, bringing capacity to 40,310. When it was finished, the Holte was the largest single end stand in Britain.
The Trinity Road Stand, which had stood since 1922, was redeveloped in 2000 and was officially opened in 2001 by Prince Charles (now King Charles), whose grandfather George VI opened the old stand in 1924.
Today, Villa Park has 42,682 seats, split between four stands: the Holte End, the Trinity Road Stand, the Doug Ellis Stand, and the North Stand.
The Holte End is a large two-tiered stand at the south end of the stadium. Two large staircases, pediments, Dutch gables and a mosaic introduced in the 2007 season in the style of the old Trinity Road Stand make up the façade, which was inspired by Aston Hall. The Holte End is the most renowned stand at Villa Park among home and away supporters, and traditionally Villa’s most vocal and passionate supporters gather there.
The main, three-tier Trinity Road Stand houses the dressing rooms, club offices, directors’ boxes, the players' tunnel, the technical area, and the press and the directors’ VIP area. Below the upper tiers, Trinity Road cuts behind the ground and passes through a tunnel formed by the Trinity Road Stand.
The North Stand was once known as the Witton End … Billy Graham and Archbishop Desmond Tutu have ‘played’ at Villa Park in the 1980s (Photograph: Patrick Comerford, 2024)
The North Stand, the oldest stand, was once known as the Witton End. The upper-tier seats are claret with ‘AV’ written in blue; the lower tier has sky blue seats. Since the segregation of supporters in the 1970s, away fans were first seated in the lower tier of the North Stand. Later, away fans were moved to the north end of the Doug Ellis Stand, and since then the North Stand has been fully occupied by Villa supporters, with the most vocal and fervent of them in the lower tier.
The ‘Villa Village’ behind the North Stand includes the club and ticket offices and a new club shop that opened to large numbers last Friday (16 August 2024).
A bronze statue of Villa chairman and Football League founder William McGregor was unveiled outside the stadium on 28 November 2009.
Villa Park has hosted England internationals, the first in 1899 and the most recent in 2005. It was the first English ground to stage international football in three centuries – the 19th, 20th and 21st centuries – and has hosted 16 international matches in all. Three 1966 World Cup matches were played there and four matches during Euro ’96. The ground has hosted England internationals, the first in 1899 and the most recent in 2005, and 16 international matches have been hosted at the stadium in total.
Villa Park has hosted 55 FA Cup semi-finals, more than any other stadium, the League Cup Final in 1981 and the last final of the UEFA Cup Winners’ Cup in 1999. When the new Wembley Stadium was being built in 2001-2005, the FA Trophy Final was held at Villa Park.
The ground was also the venue for major cricket matches in the 1870s and 1880s, many athletic and cycle events before World War I, the first ever rugby league test series and several international rugby union fixtures.
It has been a venue for concerts and preachers, including Bruce Springsteen, Bon Jovi, Duran Duran and Rod Stewart, and Billy Graham in 1984 and Archbishop Desmond Tutu in 1989.
Aston Villa has plans to redevelop the North Stand and to increase the capacity of Villa Park from 42,640 to 50,065. The plans also include building a commercial and entertainment venue, ‘Villa Live’. The original plan was to complete the renovations in time for UEFA Euro 2028, but since last December the plans have been on hold indefinitely.
As for the Holte at the corner of Trinity Road and Witton Lane, it remains a landmark for fans walking up to Villa Park from Aston station. The Holte Hotel was built in 1897, the year the club moved to Villa Park. It once had 10 bedrooms, a 400-capacity music hall, billiard rooms and two bowling greens. It was a Mitchells & Butlers public house for much the 20th century it, but was closed from the late 1970s until it was restored and reopened in 2007.
The Holte was built in 1897 and was restored and reopened in 2007 (Photograph: Patrick Comerford, 2024)
18 August 2024
Daily prayer in Ordinary Time 2024:
100, Sunday 18 August 2024, Trinity XII
‘Whoever eats of this bread will live for ever’ (John 6: 51) … bread and wine on the table at the Sunset Taverna in Rethymnon in Crete (Photograph: Patrick Comerford, 2024)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and today is the Twelfth Sunday after Trinity (Trinity XII). Later this morning, I hope to be part of the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford, leading the intercessions.
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.
Holy Wisdom as the mother of Faith, Hope and Love depicted in a fresco in the Church of the Transfiguration in Piskopianó in Crete (Photograph: Patrick Comerford, 2024)
John 6: 51-58 (NRSVA):
[Jesus said:] 51 ‘I am the living bread that came down from heaven. Whoever eats of this bread will live for ever; and the bread that I will give for the life of the world is my flesh.’
52 The Jews then disputed among themselves, saying, ‘How can this man give us his flesh to eat?’ 53 So Jesus said to them, ‘Very truly, I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day; 55 for my flesh is true food and my blood is true drink. 56 Those who eat my flesh and drink my blood abide in me, and I in them. 57 Just as the living Father sent me, and I live because of the Father, so whoever eats me will live because of me. 58 This is the bread that came down from heaven, not like that which your ancestors ate, and they died. But the one who eats this bread will live for ever.’
Limited visiting hours at the Cave of the Wisdom of God near the village of Topoli, west of Chania in Crete … but where do we find wisdom? (Photograph: Patrick Comerford)
Today’s Reflection:
In our readings this morning, we are asked to consider where we find wisdom, and we are reminded that ‘the fear of the Lord is the beginning of Wisdom.’
But the purpose of wisdom, which Solomon asks for alone, is so that good and evil can be distinguished, especially when it comes to the needs of the people.
In recent weeks, the reading have included some difficult stories about King David. In this morning’s first reading, (I Kings 2: 10-12, 3: 3-14), David has died and is buried in Jerusalem.
God appears to Solomon in a dream. Solomon realises he is dependent on God, and asks not for long life or riches, or the lives of his enemies, but for the gift of wisdom or an ‘understanding mind.’ God grants this request, and then adds on riches and honours, and also promises long life if Solomon follows God’s ways.
The alternative reading (Proverbs 9: 1-6) presents a personification of Wisdom as Lady Wisdom, who invites the unwise or ‘simple’ to her banquet (verses 1-6).
The Psalm tells us God ‘provides food for those who fear him,’ and that ‘the fear of the Lord is the beginning of wisdom’ (Psalm 111: 5, 10).
So, what has all this to do with our Gospel reading (John 6: 51-58)?
After feeding the multitude, Christ describes himself as ‘the living bread’ (verse 51). He has told them, not just once, but three times, ‘I am the bread of life’ (John 6: 35), ‘I am the bread that came down from heaven’ (verse 41), and again, ‘I am the bread of life’ (verse 48).
Now he says: ‘I am the living bread’ (verse 51).
These are emphatic declarations. In this Gospel, Jesus says ‘I am’ 45 times. But he uses this particular way of saying ‘I am’ 24 times. He says ‘I AM,’ ἐγώ εἰμί (ego eimi), explicitly including the Greek pronoun ‘I’ (ἐγώ, ego). This is odd in Greek grammar at the time. It is as though Jesus is saying ‘I I AM.’
In the Hebrew Bible, the meaning of God’s name is closely related to the emphatic statement ‘I AM’ (see Exodus 3: 14; 6: 2; Deuteronomy 32: 39; Isaiah 43: 25; 48: 12; 51: 12; etc.). The ‘I AM’ in these accounts and the ‘I AM’ of Saint John’s Gospel is the God who creates us, who communicates with us, who gives himself to us, who feeds us in the wilderness places.
But what does it mean to acknowledge Christ as ‘the bread of life’?
During a wedding I was at recently, celebrated within the context of the Eucharist or the Holy Communion, the priest in his sermon compared God’s self-giving to us in Christ’s body as an expression of God’s deepest love for us with the way in which a couple getting married give themselves bodily to each other … the most intimate loving action to be shown to each other.
Of course, for the love of God and the love of one another are inseparable.
One of the great Cappadocian Fathers, Saint Basil the Great (329-379), is known for his challenging social values. He wrote:
‘The bread which you do not use is the bread of the hungry; the garment hanging in your wardrobe is the garment of him who is naked; the shoes that you do not wear are the shoes of the one who is barefoot; the money that you keep locked away is the money of the poor; the acts of charity that you do not perform are so many injustices that you commit.’
Christian life must be nourished in our sacramental practice, but our sacramental practice must inspire and feed our practice of Christianity. Doctrine and belief must be related to how we live our lives as Christians.
Some years ago, I stayed in Saint Matthew’s Vicarage in Westminster, where Bishop Frank Weston (1871-1924) is said to have written a key, influential speech.
Frank Weston held together in a creative combination his incarnational and sacramental theology with his radical social concerns, and these formed the keynote of his address to the Anglo-Catholic Congress in 1923. He believed that the sacramental focus gave a reality to Christ’s presence and power that nothing else could. ‘The one thing England needs to learn is that Christ is in and amid matter, God in flesh, God in sacrament.’
And so he concluded: ‘But I say to you, and I say it with all the earnestness that I have, if you are prepared to fight for the right of adoring Jesus in His Blessed Sacrament, then, when you come out from before your tabernacles, you must walk with Christ, mystically present in you through the streets of this country, and find the same Christ in the peoples of your cities and villages. You cannot claim to worship Jesus in the tabernacle, if you do not pity Jesus in the slums … It is folly – it is madness – to suppose that you can worship Jesus in the Sacraments and Jesus on the throne of glory, when you are sweating him in the souls and bodies of his children.’
He declared: ‘Go out and look for Jesus in the ragged, in the naked, in the oppressed and sweated, in those who have lost hope, in those who are struggling to make good. Look for Jesus. And when you see him, gird yourselves with his towel and try to wash their feet.’
Excerpts from this address are pinned to the west door of Saint Mary and Saint Giles Church in Stony Stratford.
Something similar was said in a letter in The Tablet some years ago [4 August 2018] by Derek P Reeve, a retired parish priest in Portsmouth: ‘The … Lord whom we receive at the Eucharist is the one whom we go out to serve, and, dare I say it, to adore in our neighbour …’
So sacramental life, and accepting Christ as the ‘Bread of Life’ are wonderful concepts in my faith and in my Christian discipleship. But they are meaningless unless I live this out in the way I try to care for those who are hungry, suffering and marginalised.
And that, for me is a very concise understanding of the wisdom of God and its impact on my life.
Bishop Frank Weston’s words on the door out of Saint Mary and Saint Giles Church, Stony Stratford (Photograph: Patrick Comerford)
Today’s Prayers (Sunday 18 August 2024, Trinity XII):
The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘What price is the Gospel?’ This theme is introduced today with a programme update from Dr Jo Sadgrove, Research and Learning Advisor, USPG:
On a visit to Codrington College in 2023, a former student, now undertaking his curacy, spoke of the perniciousness of the plantation model. He spoke of the ways in which ‘the plantation model still exists, manifest in people looking down on people, exploiting and underpaying the lowest workers.’
The Revd Levon represents the first generation in Barbados to have been born ‘free from life in the fields’. Yet his life remains entangled with the plantations. His grandparents worked on a plantation for 40 years. His aunt, unable to secure an education, worked ‘digging cane holes and weeding between the canes.’ The church which he serves is pilloried as ‘the church that had slaves and condoned slavery.’ His ministry is regularly challenged by Barbadians who, like many, are unable to comprehend his commitment to a church which enslaved and exploited others.
Yet this is the Anglican Church of which we are all members, and for the behaviours of which so many of us must repent, seek redemption and build relationships for reconciliation and repair. USPG is seeking to do this with Renewal and Reconciliation: The Codrington Reparations Project amongst other work being undertaken to interrogate how our past is still having an impact on society today.
The USPG Prayer Diary today (Sunday 18 August 2024, Trinity XII) invites us to pray reflecting on these words:
If we say that we have fellowship with him while we are walking in darkness, we lie and do not do what is true; but if we walk in the light as he himself is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin (I John 1: 6-7).
The Collect:
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.
The memorial in Saint Matthew’s Church, Westminster, to the former curate Bishop Frank Weston (Photograph: Patrick Comerford)
Yesterday’s reflection
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
‘I am the bread of life’ … bread in a baker’s shop in Thessaloniki (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and today is the Twelfth Sunday after Trinity (Trinity XII). Later this morning, I hope to be part of the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford, leading the intercessions.
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.
Holy Wisdom as the mother of Faith, Hope and Love depicted in a fresco in the Church of the Transfiguration in Piskopianó in Crete (Photograph: Patrick Comerford, 2024)
John 6: 51-58 (NRSVA):
[Jesus said:] 51 ‘I am the living bread that came down from heaven. Whoever eats of this bread will live for ever; and the bread that I will give for the life of the world is my flesh.’
52 The Jews then disputed among themselves, saying, ‘How can this man give us his flesh to eat?’ 53 So Jesus said to them, ‘Very truly, I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day; 55 for my flesh is true food and my blood is true drink. 56 Those who eat my flesh and drink my blood abide in me, and I in them. 57 Just as the living Father sent me, and I live because of the Father, so whoever eats me will live because of me. 58 This is the bread that came down from heaven, not like that which your ancestors ate, and they died. But the one who eats this bread will live for ever.’
Limited visiting hours at the Cave of the Wisdom of God near the village of Topoli, west of Chania in Crete … but where do we find wisdom? (Photograph: Patrick Comerford)
Today’s Reflection:
In our readings this morning, we are asked to consider where we find wisdom, and we are reminded that ‘the fear of the Lord is the beginning of Wisdom.’
But the purpose of wisdom, which Solomon asks for alone, is so that good and evil can be distinguished, especially when it comes to the needs of the people.
In recent weeks, the reading have included some difficult stories about King David. In this morning’s first reading, (I Kings 2: 10-12, 3: 3-14), David has died and is buried in Jerusalem.
God appears to Solomon in a dream. Solomon realises he is dependent on God, and asks not for long life or riches, or the lives of his enemies, but for the gift of wisdom or an ‘understanding mind.’ God grants this request, and then adds on riches and honours, and also promises long life if Solomon follows God’s ways.
The alternative reading (Proverbs 9: 1-6) presents a personification of Wisdom as Lady Wisdom, who invites the unwise or ‘simple’ to her banquet (verses 1-6).
The Psalm tells us God ‘provides food for those who fear him,’ and that ‘the fear of the Lord is the beginning of wisdom’ (Psalm 111: 5, 10).
So, what has all this to do with our Gospel reading (John 6: 51-58)?
After feeding the multitude, Christ describes himself as ‘the living bread’ (verse 51). He has told them, not just once, but three times, ‘I am the bread of life’ (John 6: 35), ‘I am the bread that came down from heaven’ (verse 41), and again, ‘I am the bread of life’ (verse 48).
Now he says: ‘I am the living bread’ (verse 51).
These are emphatic declarations. In this Gospel, Jesus says ‘I am’ 45 times. But he uses this particular way of saying ‘I am’ 24 times. He says ‘I AM,’ ἐγώ εἰμί (ego eimi), explicitly including the Greek pronoun ‘I’ (ἐγώ, ego). This is odd in Greek grammar at the time. It is as though Jesus is saying ‘I I AM.’
In the Hebrew Bible, the meaning of God’s name is closely related to the emphatic statement ‘I AM’ (see Exodus 3: 14; 6: 2; Deuteronomy 32: 39; Isaiah 43: 25; 48: 12; 51: 12; etc.). The ‘I AM’ in these accounts and the ‘I AM’ of Saint John’s Gospel is the God who creates us, who communicates with us, who gives himself to us, who feeds us in the wilderness places.
But what does it mean to acknowledge Christ as ‘the bread of life’?
During a wedding I was at recently, celebrated within the context of the Eucharist or the Holy Communion, the priest in his sermon compared God’s self-giving to us in Christ’s body as an expression of God’s deepest love for us with the way in which a couple getting married give themselves bodily to each other … the most intimate loving action to be shown to each other.
Of course, for the love of God and the love of one another are inseparable.
One of the great Cappadocian Fathers, Saint Basil the Great (329-379), is known for his challenging social values. He wrote:
‘The bread which you do not use is the bread of the hungry; the garment hanging in your wardrobe is the garment of him who is naked; the shoes that you do not wear are the shoes of the one who is barefoot; the money that you keep locked away is the money of the poor; the acts of charity that you do not perform are so many injustices that you commit.’
Christian life must be nourished in our sacramental practice, but our sacramental practice must inspire and feed our practice of Christianity. Doctrine and belief must be related to how we live our lives as Christians.
Some years ago, I stayed in Saint Matthew’s Vicarage in Westminster, where Bishop Frank Weston (1871-1924) is said to have written a key, influential speech.
Frank Weston held together in a creative combination his incarnational and sacramental theology with his radical social concerns, and these formed the keynote of his address to the Anglo-Catholic Congress in 1923. He believed that the sacramental focus gave a reality to Christ’s presence and power that nothing else could. ‘The one thing England needs to learn is that Christ is in and amid matter, God in flesh, God in sacrament.’
And so he concluded: ‘But I say to you, and I say it with all the earnestness that I have, if you are prepared to fight for the right of adoring Jesus in His Blessed Sacrament, then, when you come out from before your tabernacles, you must walk with Christ, mystically present in you through the streets of this country, and find the same Christ in the peoples of your cities and villages. You cannot claim to worship Jesus in the tabernacle, if you do not pity Jesus in the slums … It is folly – it is madness – to suppose that you can worship Jesus in the Sacraments and Jesus on the throne of glory, when you are sweating him in the souls and bodies of his children.’
He declared: ‘Go out and look for Jesus in the ragged, in the naked, in the oppressed and sweated, in those who have lost hope, in those who are struggling to make good. Look for Jesus. And when you see him, gird yourselves with his towel and try to wash their feet.’
Excerpts from this address are pinned to the west door of Saint Mary and Saint Giles Church in Stony Stratford.
Something similar was said in a letter in The Tablet some years ago [4 August 2018] by Derek P Reeve, a retired parish priest in Portsmouth: ‘The … Lord whom we receive at the Eucharist is the one whom we go out to serve, and, dare I say it, to adore in our neighbour …’
So sacramental life, and accepting Christ as the ‘Bread of Life’ are wonderful concepts in my faith and in my Christian discipleship. But they are meaningless unless I live this out in the way I try to care for those who are hungry, suffering and marginalised.
And that, for me is a very concise understanding of the wisdom of God and its impact on my life.
Bishop Frank Weston’s words on the door out of Saint Mary and Saint Giles Church, Stony Stratford (Photograph: Patrick Comerford)
Today’s Prayers (Sunday 18 August 2024, Trinity XII):
The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘What price is the Gospel?’ This theme is introduced today with a programme update from Dr Jo Sadgrove, Research and Learning Advisor, USPG:
On a visit to Codrington College in 2023, a former student, now undertaking his curacy, spoke of the perniciousness of the plantation model. He spoke of the ways in which ‘the plantation model still exists, manifest in people looking down on people, exploiting and underpaying the lowest workers.’
The Revd Levon represents the first generation in Barbados to have been born ‘free from life in the fields’. Yet his life remains entangled with the plantations. His grandparents worked on a plantation for 40 years. His aunt, unable to secure an education, worked ‘digging cane holes and weeding between the canes.’ The church which he serves is pilloried as ‘the church that had slaves and condoned slavery.’ His ministry is regularly challenged by Barbadians who, like many, are unable to comprehend his commitment to a church which enslaved and exploited others.
Yet this is the Anglican Church of which we are all members, and for the behaviours of which so many of us must repent, seek redemption and build relationships for reconciliation and repair. USPG is seeking to do this with Renewal and Reconciliation: The Codrington Reparations Project amongst other work being undertaken to interrogate how our past is still having an impact on society today.
The USPG Prayer Diary today (Sunday 18 August 2024, Trinity XII) invites us to pray reflecting on these words:
If we say that we have fellowship with him while we are walking in darkness, we lie and do not do what is true; but if we walk in the light as he himself is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin (I John 1: 6-7).
The Collect:
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.
The memorial in Saint Matthew’s Church, Westminster, to the former curate Bishop Frank Weston (Photograph: Patrick Comerford)
Yesterday’s reflection
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
‘I am the bread of life’ … bread in a baker’s shop in Thessaloniki (Photograph: Patrick Comerford)
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