Saint Mary’s Church, Handsworth, also known as Handsworth Old Church, is sometimes described as the ‘Cathedral of the Industrial Revolution’ (Photograph: Patrick Comerford, 2024)
Patrick Comerford
When I was in Birmingham last week, after finding the tomb of William Holte in Saint Peter and Saint Paul Church in Aston, with its early depiction of a Comberford coat-of-arms, I decided to walk from Aston to Handsworth, where Saint Mary’s Church is associated with some members of the Comberford family through intermarriage with the Stanford family.
The Stanford and Comberford families were among the leading ‘conforming Catholic’ families in Staffordshire, and in the post-Reformation decades in the second half of the 16th century, the River Tame was like a Tudor motorway, providing easy access between the Comberford and Stanford manors in Wednesbury, Handsworth, Perry Barr, Kingsbury, the Moat House in Tamworth and Comberford Hall.
Saint Mary’s Church, Handsworth, also known as Handsworth Old Church, is a Grade II* listed building beside Handsworth Park, formerly Victoria Park, and is close to the Birmingham Outer Circle.
The church is sometimes described as the ‘Cathedral of the Industrial Revolution’, and Saint Mary’s is the burial place of key figures in the Industrial Revolution in Birmingham and the Midlands, including James Watt, Matthew Boulton and William Murdoch, members of the Lunar Society.
Handsworth was originally in the Diocese of Lichfield until it was transferred to the Diocese of Birmingham, and it was in Staffordshire until it was transferred to Warwickshire and became part of Birmingham in 1911.
The west end of Saint Mary’s Church, Handsworth … the church dates back to at least 1160 (Photograph: Patrick Comerford, 2024)
Despite its strong connections with the Industrial Revolution, the earliest parish register for Saint Mary’s begins in 1558, and the church dates back to at least 1160. The Manor of Handsworth is even older and existed since Saxon times, so there may have been an earlier timber church in Handsworth.
The first stone church on the site of Saint Mary’s was built ca 1160, when a priest was recorded in Handsworth. It was a small and austere Norman structure, filling about half the site of the present south aisle. The few surviving Norman features of the church can be seen at the lower stages of the sandstone tower at the east end of the original church.
Saint Mary’s Church was enlarged in the 14th century. The tower, which has six bells, is in the decorated style of the reign of Edward III, like the other remaining parts of the ancient fabric. In the chancel are two effigies of members of the Wyrley family, and an ancient piscina.
William de Wirleia was Rector of Handsworth in 1228, and remained there until he died in 1247. He is the earliest recorded member of the Wyrley family in Handsworth.
The tower of Saint Mary’s Church, which was enlarged in the 14th century (Photograph: Patrick Comerford, 2024)
All the manors in Handsworth were held by a single succession of overlords in the early Middle Ages. William FitzAnsculf held Birmingham, Edgbaston, Aston, Erdington, Witton, Handsworth, Perry Barr and Little Barr in 1086. His successors were lords of other manors in Aston parish – Bordesley, Little Bromwich, Duddeston, Saltley and Nechells – that were first named in the 12th or 13th century. The estates and Dudley Castle passed to the Paynel family, and from them to successive members of the Somery family until John de Somery died in 1322.
The Somery family shared their interests in Handsworth Manor with the Parles family, whose estates and wealth were eventually inherited by an heiress Anne Parles, who married John Comberford (ca 1440-1508), of Comberford Hall, who was a Justice of the Peace and MP for Staffordshire 1502-1508. John Comberford’s sister Margaret married William Holte (ca 1430-post 1498).
As for the Somery family, when John de Somery died in 1322, his co-heirs were his sisters: Dudley and the manors of Birmingham, Perry Barr and Little Barr went to Margaret, wife of John de Sutton, while Handsworth Manor, Edgbaston Manor and the manors in Aston parish went to Joan, widow of Thomas Botetourt.
Handsworth Manor then passed through the Botetourt and Beauchamp families to Joan Beauchamp’s son, James Butler (1420-1461), 5th Earl of Ormond, who was beheaded as a Lancastrian in 1461. Butler’s estates and interests were recovered eventually and in time passed to his youngest brother, Thomas Butler (1426-1515), 7th Earl of Ormond – grandfather of Anne Boylen – and from him to his daughter Lady Anne Butler (1455-1533) and her husband Sir James St Leger, and to their grandson John St Leger in 1519.
John St Leger sold Handsworth Manor in 1555 to Sir William Stanford (1509-1558), Justice of Common Pleas and MP for Stafford and Newcastle-under-Lyme. He consolidated his links with Staffordshire by buying the neighbouring Manor of Perry Barr and Manor of Handsworth, which he bought from Sir John St Leger, who had inherited the estate through his descent from James Butler, 5th Earl of Ormond.
Sir Robert Stanford (1540-1607), succeeded to Handsworth Manor and Perry Barr, and built Perry Hall in 1576 (Image: Lost Heritage)
Stebbing Shaw in his History of Staffordshire (vol 2, p 108) says Sir William Stanford married Elizabeth Comberford, a daughter of Thomas Comberford (1530-1597) of Comberford Hall and Wednesbury and his wife Dorothy, daughter of William Wyrley of Hampstead in Handsworth. However, most authorities agree William’s wife was Alice Palmer, daughter of John Palmer of Kentish Town, Middlesex.
Shaw appears to have confused her with a much later Elizabeth Comberford who married William Stanford of Packington, a first cousin twice removed of the judge. This Elizabeth Comberford was a daughter of Thomas Comberford (1472-1532) and Dorothy Fitzherbert; she was a sister of Humphrey Comberford of Comberford Hall, Canon Henry Comberford, Precentor of Lichfield, and Richard Comberford, sometimes (confusingly) identified as the ancestor of the Comerford family of Co Kilkenny and Co Wexford.
Sir William Stanford of Handsworth and Handsworth and Anne Palmer were the parents of six sons and three daughters. His eldest son, Sir Robert Stanford (1540-1607), succeeded to Handsworth Manor and Perry Barr, and built Perry Hall in 1576.
Robert Stanford’s eldest son, Edward Stanford, who succeeded to Handsworth Manor and Perry Hall in 1607, was a witness to a Comberford family deed in 1599 signed by William Comberford of Tamworth and his brothers John Comberford and Thomas Comberford. Edward Stanford died in 1632 and was succeeded in turn by his son William Stanford.
One of Sir Robert Stanford’s daughters, Mary, married Humphrey Comberford, on 30 January 1591. Humphrey Comberford died at Comberford during his father’s lifetime, and he was buried in Saint Editha’s, Tamworth, on 6 August 1609.
William Comberford (1594-1653) was baptised in 1595 in Saint Mary’s Church, Handsworth, where his mother’s brother, the Revd Henry Stanford, was the Rector in 1604-1608 (Photograph: Patrick Comerford, 2024)
Mary (Stanford) and Humphrey Comberford were the parents of five sons and four daughters. Their eldest son, William Comberford (ca 1593/1594-1653), was born ca 1593/1594, and was baptised on 8 February 1594/5 in Saint Mary’s Church, Handsworth, where later his mother’s brother, the Revd Henry Stanford, son of Sir William Stanford, was the Rector in 1604-1608.
William Comberford inherited Comberford Hall 1611, and his grandfather William Comberford died in 1625. At the Visitation of Warwickshire he was described as ‘de Cumberford et Kingsberrow’ or Kingsbury, Warwickshire, a reference to his interest in one-ninth of the manor of Mancetter within the Parish of Kingsbury.
When his grandfather died in 1625, William Comberford as his heir succeeded to the Comberford family estates. But he did not take possession of them as the bulk of the estates, including the Moat House in Lichfield Street, Tamworth, and the Manor of Wednesbury, had been leased in trust by his grandfather to his uncle William Comberford.
William Comberford died in 1653, perhaps at the Marshalsea in Southwark. Although he asked in his will to be buried in the Comberford family vault in Saint Editha’s Church, Tamworth, it appears he was buried at Saint George the Martyr, Southwark.
William Comberford’s next brother, the second son of Mary (Stanford) and Humphrey Comberford, was Robert Comberford (ca 1594-1671) of Comberford Hall, the last of the senior line of the family to live at Comberford Hall, although his widow Catherine (Bates) continued to live there until she died in 1718.
The fourth son of Mary (Stanford) and Humphrey Comberford, John Comberford (ca 1597-(ca 1666), lived in Handsworth, until he inherited Wednesbury after the death of his eldest brother, William Comberford, in 1653. After settling ‘all my lands in Wednesbury’ on trustees, he appears to have paid off the outstanding debts on the estate and sold it ca 1656 to a distant cousin, John Shelton of West Bromwich. John Comberford’s will is dated 1657, but he was still living in 1664, and died ca 1666.
A daughter of Mary (Stanford) and Humphrey Comberford, Elizabeth Comberford, also lived in Handsworth. She is named in the wills of her brothers William and Robert Comberford, and she died ca 1677.
Meanwhile, Sir Henry Gough bought Perry Hall in 1669, and it stayed with the Gough and Gough-Calthorpe family many generations.
The churchyard at Saint Mary’s Church, Handsworth, has many graves of local historical importance (Photograph: Patrick Comerford, 2024)
Until the Industrial Revolution, Handsworth was a large rural parish with a population widely dispersed in farms and cottages. As a Staffordshire country church placed at the convergence of several cross country tracks, Saint Mary’s became a significant place in the life of Birmingham as it developed into the largest industrial city in Britain.
James Watt (1736-1819), who lived in Handsworth, is remembered as the inventor of the steam engine. Matthew Boulton (1728-1809) applied his engineering talent in 1774 to Watt’s ideas, and Boulton and Watt became leading figures in the Industrial Revolution. William Murdoch (1754-1839), another engineer, became a partner of Boulton and Watt. He perfected gas lighting and the high-pressure steam engine. All three have monuments in the church.
James Watt was buried in the grounds of Saint Mary’s, but when the church was rebuilt and enlarged in 1820, his tomb was inside the church. A groined chapel was designed by Thomas Rickman and built over Watt’s tomb On the south side, and includes a white marble statue of Watt by Francis Legatt Chantrey.
More factories followed, and Handsworth continued to expand throughout the 19th century. This growth was further encouraged by the arrival of the railway, with stations opening at Handsworth in 1837 and Perry Barr in 1854.
From 1860 to 1873, the Revd Herbert Richard Peel, a nephew of Sir Robert Peel MP, was the Rector of Handsworth. To accommodate the growing population, Saint Mary’s was expanded in 1870, and several new churches were built in the parish, including: Saint John’s, Perry Barr (1833), Saint James’, Handsworth (1838-1840), Saint Michael’s, Handsworth (1855), Holy Trinity, Birchfield (1864), Saint Paul’s Hamstead (1892-1894), and Saint Andrew’s, Handsworth (1909).
The site of Handsworth Rectory is now the large pond in Handsworth Park (Photograph: Patrick Comerford, 2024)
Handsworth Rectory was sold in 1891, was demolished in the 1890s and the site later became the large pond in Victoria Park, now Handsworth Park.
As for Perry Hall, built in 1576 by Sir Robert Stanford, the father of Mary (Stanford) Comberford, it had been abandoned as a family residence by 1919. Birmingham Corporation was having financial troubles in the 1920s, and had to choose between saving Aston Hall and nearby Perry Hall. Aston Hall was saved, Perry Hall was demolished in 1931, and the stables and the last remaining lodge were demolished in 1935. The site of the house and estate is now Perry Playing Fields is and the boating pool is part of the former moat of Perry Hall.
Saint Mary’s churchyard includes the graves of two key figures in the story of football: William McGregor, a director of Aston Villa who called the founding meeting of the Football League in 1888, and George Ramsay, whose headstone reads ‘Founder of Aston Villa’. Harry Freeman, the popular music hall performer, was buried there in 1922. But the graveyard is overgrown and it is difficult to find the graves.
Webster Booth (1902-1984), largely remembered for his singing duets with Anne Ziegler, was a member of the choir of Saint Mary’s as a child. He was seen as one of the finest tenors of his day.
Inside Saint Mary’s Church, Handsworth (Image: HandsworthParish website)
Today, Saint Mary’s is part of the Handsworth Group and describes itself as a warm and welcoming Church with a diverse and growing congregation. The worship aims to be dignified but inclusive and is of a moderate catholic flavour, using incense on the Principal Feasts.
• Sunday services are: 8 am, Holy Communion (Book of Common Prayer, 1662); 11 am, the Parish Eucharist (Common Worship, 2000), the principle service in the parish and a sung service. Morning Prayer is said every Friday at 8:30, and there is Daily Prayer following Common Worship in the Church Hall.
The churchyard lychgate on Hamstead Road in Handsworth (Photograph: Patrick Comerford, 2024)
22 August 2024
Daily prayer in Ordinary Time 2024:
104, Thursday 22 August 2024
Waiting for a wedding reception at the Boot and Flogger in Southwark … we are all invited to the heavenly banquet, but are we ready to accept the invitation? (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).
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.
‘Go therefore into the … streets, and invite everyone you find to the … banquet’ (Matthew 22: 9) … empty tables at restaurants in the side streets in Rethymnon in Crete (Photograph: Patrick Comerford)
Matthew 22: 1-14 (NRSVA):
1 Once more Jesus spoke to them in parables, saying: 2 ‘The kingdom of heaven may be compared to a king who gave a wedding banquet for his son. 3 He sent his slaves to call those who had been invited to the wedding banquet, but they would not come. 4 Again he sent other slaves, saying, “Tell those who have been invited: Look, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready; come to the wedding banquet.” 5 But they made light of it and went away, one to his farm, another to his business, 6 while the rest seized his slaves, maltreated them, and killed them. 7 The king was enraged. He sent his troops, destroyed those murderers, and burned their city. 8 Then he said to his slaves, “The wedding is ready, but those invited were not worthy. 9 Go therefore into the main streets, and invite everyone you find to the wedding banquet.” 10 Those slaves went out into the streets and gathered all whom they found, both good and bad; so the wedding hall was filled with guests.
11 ‘But when the king came in to see the guests, he noticed a man there who was not wearing a wedding robe, 12 and he said to him, “Friend, how did you get in here without a wedding robe?” And he was speechless. 13 Then the king said to the attendants, “Bind him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.” 14 For many are called, but few are chosen.’
‘A Peasant Wedding’ (1620), Peter Brueghel the Younger, the National Gallery of Ireland (Photograph: Patrick Comerford)
Today’s Reflection:
‘For many are called, but few are chosen.’
Sometimes, the ways I can behave as a snob can catch me off-guard and unexpectedly, and I shame myself.
When I was growing up, the snobberies and class distinctions of previous generations were challenged 60 years ago in an old-fashioned way in the film My Fair Lady (1964), based on George Bernard Shaw’s earlier play, Pygmalion (1913).
But Pygmalion also inspired what I think is a much funnier film, Hoi Polloi (1935), with the Three Stooges, Larry, Curly and Moe.
Two professors are arguing about whether our social behaviour is caused by environment or heredity. It is a very funny take on the old Nature v Nurture argument.
To settle a bet, the two professors take three binmen – Larry, Curly and Moe – train and coach them for three months, dress them up, and send them off to a posh, society dinner.
Their behaviour descends into farce, and it looks as if one professor has won his bet: our social behaviour is dictated by inherited class.
But then the tables are turned – literally. Everyone else at the party descends to the same riotous behaviour. At a base level, we are all the same, even if some refuse to accept it.
Nature or nurture? It was an important statement that we all share the same humanity, coming as racism and the Nazis were on the rise in the 1930s.
The title of the film, Hoi Polloi, is a way of expressing class-based social prejudice. It is a Greek phrase, meaning ‘the many’ and it was used in Victorian England by people who had the benefit of a classical education in English public schools and the universities, to describe the masses, who they presumed did not understand the phrase.
Gilbert and Sullivan use the phrase to mock those who used it in their comic opera Iolanthe. Later, it was used by English public schoolboys in the 1950s and the 1960s, when they referred to ‘oips’ and ‘oiks.’
The term hoi polloi also appears in a scene in the film Dead Poets Society (1989). Professor John Keating, played by Robin Williams, speaks negatively about the use of the definite article ‘the’ in front of the phrase.
Steven Meeks (Allelon Ruggiero) raises his hands and speaks: ‘The hoi polloi. Doesn’t it mean the herd?’
Keating replies: ‘Precisely, Meeks. Greek for the herd. However, be warned that, when you say “the hoi polloi” you are actually saying “the the herd.” Indicating that you too are “hoi polloi”.’
This morning’s Gospel reading begins with a very joyful occasion – a posh nosh, a planned wedding, and generous invitations to a lavish banquet. But, instead of the farce in that film with the Three Stooges, it quickly descends into very difficult images: slaves who are kidnapped, mistreated and killed; cities that are burned down; a man who is bound hand and feet and thrown into outer darkness.
The images of the wedding banquet and the wedding covenant are important ways of describing our relationship with God.
But the parable in this morning’s Gospel reading is particularly difficult.
The king has invited a long list of guests, but even after being repeatedly sought out, none of these guests comes to the banquet.
To refuse to come, to refuse a king’s command, is treason; to kill his slaves amounts to insurrection. So the king sends out troops to put down the rebellion.
The king then sends his slaves into the streets to find enough people to sit at the tables at the wedding banquet. The phrase translated as ‘the main streets’ (διεξόδους τῶν ὁδῶν, verse 9), means not the main fashionable, shopping streets in a chic part of a city centre. It refers to dirty, gritty, street corners and junctions, perhaps the main junctions outside the city gates.
This is the place where those who want to be hired as labour gather, where those who are refused entry wait without hope, this is where those who are on margins are found. Other translations catch these images when they talk about the highways and the byways.
And the king’s invitation, in verse 10, goes out to all people, ‘both good and bad.’
Yet, when the king sees that a man is not dressed appropriately for the event, the king throws him into the outer darkness. In this case, the robe probably symbolises the white robe worn for baptism.
Do we wear that robe all the time? In other words, do we live up to our promises of discipleship made at Baptism – summarised in the call to love God and to love others?
If you were to imagine yourself as one of the characters in this parable, who would you be?
And would you behave that way?
Are you the king, throwing a lavish wedding banquet?
Are you a wedding guest who has denied the generosity of the king?
Are you one of the people brought in from the streets, but not prepared for the celebration about to take place?
Where do you find Good News in this parable?
What is meant by the many and the few here?
In our western way of thinking, the word many is a quantity much more than the majority, while few is many less than the majority. But in eastern thought, one less than 100% would be considered few.
We could put the Greek use of ‘few’ and ‘many’ by Christ in this parable in its cultural context. Pericles, in his ‘Funeral Oration’ in Athens, according to Thucydides in his History of the Peloponnesian War, uses ‘the many,’ οἱ πολλοί (hoi polloi), in a positive way when he extols democracy in Athens.
He contrasts ‘the many’ with ‘the few’ (οἱ ὀλίγοι, hoi oligoi), the few who abuse power and create an oligarchy, rule by the few. Pericles demands equal justice for ‘the many’, ‘the all’, before the law, against the selfish interests of the few.
When we celebrate the Eucharist, we remember that Christ is the victim, and that he said his blood is shed ‘for you and for many.’ The word ‘you’ here means us, the Church, the few in this parable. But the phrase ‘the many’ here, οἱ πολλοί (hoi polloi), refers to the masses, the multitude, the great unwashed, who are called to the banquet too.
Christ’s invitation is not just to you and me, who know we are invited to the banquet. It is also for the many, the lumpen masses, all people, the ones who are not usually invited to the posh nosh, the Larry, Curly and Moe in our midst.
The invitation to come in, to celebrate at the banquet, symbolised in the Eucharist this morning, is not just for the few, the oligarchs. The many are invited to this banquet this morning.
Who are we to behave like a tyrannical despot and exclude them? For if we exclude them, we are in danger of excluding Christ himself.
‘Look, I have prepared my dinner … and everything is ready’ (Matthew 22: 3) … waiting for diners at Le Procope in Paris (Photograph: Patrick Comerford, 2024)
Today’s Prayers (Thursday 22 August 2024):
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 was introduced on Sunday with a programme update from Dr Jo Sadgrove, Research and Learning Advisor, USPG.
The USPG Prayer Diary today (Thursday 22 August 2024) invites us to pray:
Let us pray for constant vigilance in recognising and working against the ‘plantation model’ in contemporary guises, as people and systems continue to repress, exploit and dehumanise others.
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.
‘Those who had been invited to the wedding banquet … would not come’ (Matthew 22: 3) … empty tables at the Moat House on Lichfield Street in Tamworth (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
A grave in Kerameikós, Athens, where Pericles delivered his funeral oration (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).
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.
‘Go therefore into the … streets, and invite everyone you find to the … banquet’ (Matthew 22: 9) … empty tables at restaurants in the side streets in Rethymnon in Crete (Photograph: Patrick Comerford)
Matthew 22: 1-14 (NRSVA):
1 Once more Jesus spoke to them in parables, saying: 2 ‘The kingdom of heaven may be compared to a king who gave a wedding banquet for his son. 3 He sent his slaves to call those who had been invited to the wedding banquet, but they would not come. 4 Again he sent other slaves, saying, “Tell those who have been invited: Look, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready; come to the wedding banquet.” 5 But they made light of it and went away, one to his farm, another to his business, 6 while the rest seized his slaves, maltreated them, and killed them. 7 The king was enraged. He sent his troops, destroyed those murderers, and burned their city. 8 Then he said to his slaves, “The wedding is ready, but those invited were not worthy. 9 Go therefore into the main streets, and invite everyone you find to the wedding banquet.” 10 Those slaves went out into the streets and gathered all whom they found, both good and bad; so the wedding hall was filled with guests.
11 ‘But when the king came in to see the guests, he noticed a man there who was not wearing a wedding robe, 12 and he said to him, “Friend, how did you get in here without a wedding robe?” And he was speechless. 13 Then the king said to the attendants, “Bind him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.” 14 For many are called, but few are chosen.’
‘A Peasant Wedding’ (1620), Peter Brueghel the Younger, the National Gallery of Ireland (Photograph: Patrick Comerford)
Today’s Reflection:
‘For many are called, but few are chosen.’
Sometimes, the ways I can behave as a snob can catch me off-guard and unexpectedly, and I shame myself.
When I was growing up, the snobberies and class distinctions of previous generations were challenged 60 years ago in an old-fashioned way in the film My Fair Lady (1964), based on George Bernard Shaw’s earlier play, Pygmalion (1913).
But Pygmalion also inspired what I think is a much funnier film, Hoi Polloi (1935), with the Three Stooges, Larry, Curly and Moe.
Two professors are arguing about whether our social behaviour is caused by environment or heredity. It is a very funny take on the old Nature v Nurture argument.
To settle a bet, the two professors take three binmen – Larry, Curly and Moe – train and coach them for three months, dress them up, and send them off to a posh, society dinner.
Their behaviour descends into farce, and it looks as if one professor has won his bet: our social behaviour is dictated by inherited class.
But then the tables are turned – literally. Everyone else at the party descends to the same riotous behaviour. At a base level, we are all the same, even if some refuse to accept it.
Nature or nurture? It was an important statement that we all share the same humanity, coming as racism and the Nazis were on the rise in the 1930s.
The title of the film, Hoi Polloi, is a way of expressing class-based social prejudice. It is a Greek phrase, meaning ‘the many’ and it was used in Victorian England by people who had the benefit of a classical education in English public schools and the universities, to describe the masses, who they presumed did not understand the phrase.
Gilbert and Sullivan use the phrase to mock those who used it in their comic opera Iolanthe. Later, it was used by English public schoolboys in the 1950s and the 1960s, when they referred to ‘oips’ and ‘oiks.’
The term hoi polloi also appears in a scene in the film Dead Poets Society (1989). Professor John Keating, played by Robin Williams, speaks negatively about the use of the definite article ‘the’ in front of the phrase.
Steven Meeks (Allelon Ruggiero) raises his hands and speaks: ‘The hoi polloi. Doesn’t it mean the herd?’
Keating replies: ‘Precisely, Meeks. Greek for the herd. However, be warned that, when you say “the hoi polloi” you are actually saying “the the herd.” Indicating that you too are “hoi polloi”.’
This morning’s Gospel reading begins with a very joyful occasion – a posh nosh, a planned wedding, and generous invitations to a lavish banquet. But, instead of the farce in that film with the Three Stooges, it quickly descends into very difficult images: slaves who are kidnapped, mistreated and killed; cities that are burned down; a man who is bound hand and feet and thrown into outer darkness.
The images of the wedding banquet and the wedding covenant are important ways of describing our relationship with God.
But the parable in this morning’s Gospel reading is particularly difficult.
The king has invited a long list of guests, but even after being repeatedly sought out, none of these guests comes to the banquet.
To refuse to come, to refuse a king’s command, is treason; to kill his slaves amounts to insurrection. So the king sends out troops to put down the rebellion.
The king then sends his slaves into the streets to find enough people to sit at the tables at the wedding banquet. The phrase translated as ‘the main streets’ (διεξόδους τῶν ὁδῶν, verse 9), means not the main fashionable, shopping streets in a chic part of a city centre. It refers to dirty, gritty, street corners and junctions, perhaps the main junctions outside the city gates.
This is the place where those who want to be hired as labour gather, where those who are refused entry wait without hope, this is where those who are on margins are found. Other translations catch these images when they talk about the highways and the byways.
And the king’s invitation, in verse 10, goes out to all people, ‘both good and bad.’
Yet, when the king sees that a man is not dressed appropriately for the event, the king throws him into the outer darkness. In this case, the robe probably symbolises the white robe worn for baptism.
Do we wear that robe all the time? In other words, do we live up to our promises of discipleship made at Baptism – summarised in the call to love God and to love others?
If you were to imagine yourself as one of the characters in this parable, who would you be?
And would you behave that way?
Are you the king, throwing a lavish wedding banquet?
Are you a wedding guest who has denied the generosity of the king?
Are you one of the people brought in from the streets, but not prepared for the celebration about to take place?
Where do you find Good News in this parable?
What is meant by the many and the few here?
In our western way of thinking, the word many is a quantity much more than the majority, while few is many less than the majority. But in eastern thought, one less than 100% would be considered few.
We could put the Greek use of ‘few’ and ‘many’ by Christ in this parable in its cultural context. Pericles, in his ‘Funeral Oration’ in Athens, according to Thucydides in his History of the Peloponnesian War, uses ‘the many,’ οἱ πολλοί (hoi polloi), in a positive way when he extols democracy in Athens.
He contrasts ‘the many’ with ‘the few’ (οἱ ὀλίγοι, hoi oligoi), the few who abuse power and create an oligarchy, rule by the few. Pericles demands equal justice for ‘the many’, ‘the all’, before the law, against the selfish interests of the few.
When we celebrate the Eucharist, we remember that Christ is the victim, and that he said his blood is shed ‘for you and for many.’ The word ‘you’ here means us, the Church, the few in this parable. But the phrase ‘the many’ here, οἱ πολλοί (hoi polloi), refers to the masses, the multitude, the great unwashed, who are called to the banquet too.
Christ’s invitation is not just to you and me, who know we are invited to the banquet. It is also for the many, the lumpen masses, all people, the ones who are not usually invited to the posh nosh, the Larry, Curly and Moe in our midst.
The invitation to come in, to celebrate at the banquet, symbolised in the Eucharist this morning, is not just for the few, the oligarchs. The many are invited to this banquet this morning.
Who are we to behave like a tyrannical despot and exclude them? For if we exclude them, we are in danger of excluding Christ himself.
‘Look, I have prepared my dinner … and everything is ready’ (Matthew 22: 3) … waiting for diners at Le Procope in Paris (Photograph: Patrick Comerford, 2024)
Today’s Prayers (Thursday 22 August 2024):
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 was introduced on Sunday with a programme update from Dr Jo Sadgrove, Research and Learning Advisor, USPG.
The USPG Prayer Diary today (Thursday 22 August 2024) invites us to pray:
Let us pray for constant vigilance in recognising and working against the ‘plantation model’ in contemporary guises, as people and systems continue to repress, exploit and dehumanise others.
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.
‘Those who had been invited to the wedding banquet … would not come’ (Matthew 22: 3) … empty tables at the Moat House on Lichfield Street in Tamworth (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
A grave in Kerameikós, Athens, where Pericles delivered his funeral oration (Photograph: Patrick Comerford)
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