The Church of Saint John the Baptist in Blisworth was built in the late 13th century but dates mainly from the 14th and 15th centuries (Photograph: Patrick Comerford, 2024)
Patrick Comerford
During my stroll through the Northamptonshire countryside earlier this week, I visited a number of pretty villages and small towns, including Blisworth, Shutlanger, Stoke Bruerne and Roade.
My journey began by taking the bus from Northampton to Blisworth, a picturesque village on the Grand Union Canal, about half-way between Northampton (8 km, 5 miles) and Stony Stratford (11 km, 7 miles).
Blisworth is known for the Blisworth Tunnel, one of the longest tunnels on the English canal system, for the annual Canal Festival every August, and for the Blisworth Arch, a railway bridge built by Robert Stephenson in 1837-1838 for the London and Birmingham Railway.
Blisworth has many traditional local stone cottages, often thatched and some dating back to the 18th or even the 17th century (Photograph: Patrick Comerford, 2024)
Blisworth has a population of 1,800 to 2,000 people, with a few small businesses. There are many traditional local stone cottages, often thatched and some dating back to the 18th or even the 17th century.
The Walnut Tree Inn was once the Blisworth Station Hotel. The Royal Oak is the village pub; a second pub, the Sun, Moon and Stars, closed over 50 years ago, and a third pub, the Grafton Arms, is now a private house. The only shop is a small supermarket, post office and newsagent.
Iron ore and limestone were quarried at Blisworth in the 19th and 20th centuries. The iron ore was sent by canal or railway to ironworks in Staffordshire. The limestone quarry near Rectory Farm is now a nature reserve.
Inside the Church of Saint John the Baptist, facing east (Photograph: Patrick Comerford, 2024)
The main building of note in Blisworth is, of course, the parish church, the Church of Saint John the Baptist. It was built in the late 13th century but dates mainly from the 14th and 15th centuries, although there may have been an earlier church on the site.
The 13th century church consisted of the chancel, with the nave extending to only three bays, with both north and south aisles. Between 1320 and 1340, the nave was extended to the present length of 61 ft 6 in. The north aisle was also extended, but the three bays of the south side remained as original.
Both the north and south doorways date from the 13th century with characteristic edge rolls. The tower followed later in the 14th century. The chapel at the east end of the south aisle dates from the 14th century, and now contains the table tomb of Roger Wake and his wife Elisabeth Catesby.
There may have been a mediaeval stone sedilia in the south wall of the chancel, but this has not survived.
The chancel, high altar and east window in the Church of Saint John the Baptist (Photograph: Patrick Comerford, 2024)
The five-light East Window with unusual tracery may have been added in the 14th century when the east and north walls of the chancel were rebuilt or refaced. Three large windows were inserted in the chancel in the 15th century, but two of the small original 13th century windows in the south side were left untouched.
There are two large windows In the north wall of the chancel, one with some panels of mediaeval stained glass that have survived since the Reformation.
The first stained-glass window in the chancel dates from 1872, and is a memorial to the late squire and his wife, George and Mary Stone. The East Window contains a memorial to Revd William Barry and his wife Frances and may date from 1885.
The large window on the south wall is a memorial stained glass in memory of a son of the rector, who died at the age of nine.
The blocked north doorway in the chancel is known as the ‘priest’s doorway’ (Photograph: Patrick Comerford, 2024)
A blocked north doorway in the chancel is often referred to as the ‘priest’s doorway.’ It is not known when this was blocked. This door was only used it by the rector and members of his family, who has a private pew in the chancel. The ‘priest’s doorway’ was blocked up when the organ was installed in 1889, and the choir was moved into the chancel.
There are blocked low side windows on both north and south sides of the chancel. These so-called ‘Low Side Windows’ are a common feature of local parish churches but are now mostly blocked up.
A wooden rood screen was built in the 15th century, but all that remains of the rood loft is a rood loft stairway on the north side of the chancel arch.
All that remains of the rood loft is a rood loft stairway on the north side of the chancel arch (Photograph: Patrick Comerford, 2024)
The church also has two squints. The north squint was obscured by the 1888 organ until it was moved in the 1970s. A carved wooden architectural boss was found in the 1970s hidden in the south squint when it was opened up. Both squints are angled so that a priest in each side aisle might see all that was happening at the altar.
The tower was added at the end of the 14th century and terminates in a battlemented parapet without pinnacles. The earliest mention of bells is in 1552.
The present porch was built in 1607.
Among the tombs and monuments in the church is the tomb of Margaret Blackey, wife of Lyonel Blackey, sergeant at arms to Elizabeth I and James I. It reads: ‘She lived a maid eighteen yeares, a wife twenty, and widow sixty-one and dyed the 20th January 1683 in the 99th yeare of her age.’
The table tomb of Roger Wake and his wife Elisabeth Catesby at the east end of the south aisle (Photograph: Patrick Comerford, 2024)
Major changes took place in the 19th century, when the church was restored in 1856 by the Northampton architect Edmund Francis Law. He arranged the pews, replaced the roof and covered the floor with encaustic tiles.
The Elmhirst family of Blisworth House gave the carved reredos and the raised oak floor in 1910. The Victorian altar or communion table was then encased within an oak super-structure made to carry new needlework. The 1855 Communion Table was later moved from the case to the south door.
The south aisle was rebuilt in 1926.
The oldest pieces of church plate in Blisworth include a silver Communion Cup made ca 1570, and a paten made about 1636.
Inside the Church of Saint John the Baptist, facing west (Photograph: Patrick Comerford, 2024)
The most notorious and mysterious person associated with the parish is the notorious Revd John Ambrose (1768-1839). He was the Rector of Blisworth for over 40 years from 1797 to 1839, but was often absent during that time. It was said of him that he ‘disgraced a profession which he ought to have adorned, for he was clever and had a remarkably fine delivery … He passed as the natural son of an Irish peer, whose loose morals had descended to him.’
The student records at Oxford say John Ambrose was born in 1768, the son of John Ambrose of London. But later he claimed he was the illegitimate son of an Irish peer, John Blaquiere (1732-1812), 1st Baron de Blaquiere, and the singer and actress Caroline Ambrosse or Ambrose.
Another illegitimate child of John Blaquiere and Caroline Ambrosse was Henrietta Ambrose Whatley (1766-1852), who was born in Killarney, Co Kerry and was the great-grandmother of the composer Gustav Holst. Could John Ambrose have been born in Killarney too two years later?
Blaquiere was a senior diplomat at the British Embassy in Paris when he was appointed Chief Secretary for Ireland (1772-1776). He was an MP in the Irish House of Commons for Old Leighlin (1773-1783), Enniskillen (1783), Carlingford (1783-1790), Charleville (1790-1798) and Newtownards (1798-1801). He was made a baronet in 1784, and was given an Irish peerage as Baron de Blaquiere in 1800 for his support for the Act of Union. Later he was MP for Rye (1801-1802) and Downton (1802-1806). He died in Bray, Co Wicklow, in 1812.
Meanwhile, John Ambrose entered University College, Oxford, in 1784, aged 16, and received the degree BA in January 1791 and MA in June 1791, when his name was spelled Ambrosse. In the intervening years, he married Mary Mahon a soprano of Irish parentage, at Saint James’s Church, Piccadilly, on 3 April 1787, and they were the parents of at least five children.
But questions have been asked about why it took Ambrose seven years to complete his first degree, and whether he spent time in revolutionary France during this time.
The stained glass window on the north side of the chancel includes an image of Saint John the Baptist (Photograph: Patrick Comerford, 2024)
John Ambrose was ordained deacon by the Bishop John Douglas of Salisbury on 25 September 1791 and priest by Bishop Beilby Porteus of London at Saint James’s Chapel Royal on 22 April 1792. He was a curate in Swindon, Wiltshire (1791-1797), until was presented to the Parish of Blisworth on 19 April 1797 by the patron, George Finch Hatton, whose family owned the Hatton Garden Estate in London and held the title of Earl of Winchelsea.
The Irish-born actor and dramatist Charles Macklin (1699-1797) often acted often on the stage of the Theatre Royal, Drury Lane. When he died on 11 July 1797, he left £50 to Ambrose as a former pupil to preach at his funeral.
Ambrose was known for his interests in hunting and boxing. His last signature in the Blisworth parish registers was for a baptism in 1807. Soon after he fled his creditors, and was said to have ‘died abroad in obscurity and want’, perhaps in Paris. In fact, he spent some time in the debtors’ prisons, firstly in Horsham from 1813 and then in the Fleet Prison in London. By 1825, he had fled to Nantes and he was still there in 1833.
Ambrose was 66 when he married again. His second wife was the much younger Juliana Catherine Colyear and they were married in the British Embassy in Paris on 15 July 1834. She was said to be an illegitimate daughter of Thomas Charles Colyear (1772-1835), 4th Earl of Portmore. They were the parents of at least four more children, including two daughters, Emma and Juliana, who were born in France.
However, Ambrose remained Rector of Blisworth throughout all those years and he returned to Blisworth in 1836 two years after his second marriage to baptise his daughters. He remained in the parish until he died at Blisworth Rectory on 6 June 1839, aged 71, and he was buried in the churchyard.
A memorial tablet in Blisworth church recalls Joseph Ambrose Lawson (1806-1864), who was born in Waterford. Why is this tablet in Blisworth church? Could there be a connection with John Ambrose, perhaps through the Irish peer he claimed was his father?
The Revd William Barry built a new rectory west of the church in 1841 (Photograph: Patrick Comerford, 2024)
Ambrose was followed in Blisworth by the Revd William Barry. He seems to have been unhappy with the old Rectory and in 1841 he built a new rectory west of the church with stables and a coach house. During Barry’s 45 years as Rector, he oversaw many alterations and made many gifts to the church, including three pieces of plate and silver.
The four steps and socket stone of a churchyard cross are on the north side of the church, by the path leading to the porch.
To the north of the cross, on the other side of the High Street, is the site of the supposed Manor. The farm there was called ‘The Manor’ in the 18th century, but the seat of the Manor, where the Wake family lived, seems to have been the site of Blisworth House, to the south-east of the church.
The five-light East Window has unusual tracery and depicts the Resurrection (Photograph: Patrick Comerford, 2024)
• Canon Richard Stainer has been the Rector of Blisworth, Alderton, Grafton Regis, Milton Malsor and Stoke Bruerne with Shutlanger (the Grand Union Benefice) in the Diocese of Peterborough since 2019. The Family Eucharist (Common Worship) is celebrated at 11 am on the First, Second and Fourth Sundays.
The Royal Oak is the village pub in Bilsworth (Photograph: Patrick Comerford, 2024)
07 September 2024
Daily prayer in Ordinary Time 2024:
120, Saturday 7 September 2024
‘While Jesus was going through the cornfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSVA) … cornfields near Lismore, Co Waterford (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and tomorrow is the Fifteenth Sunday after Trinity (Trinity XV, 8 September 2024).
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.
The 12 loaves of shewbread or Bread of the Presence depicted in a fresco in the 17th century Kupa Synagogue in Kraków (Photograph: Patrick Comerford)
Luke 6: 1-5 (NRSVA):
6 One sabbath while Jesus was going through the cornfields, his disciples plucked some heads of grain, rubbed them in their hands, and ate them. 2 But some of the Pharisees said, ‘Why are you doing what is not lawful on the sabbath?’ 3 Jesus answered, ‘Have you not read what David did when he and his companions were hungry? 4 He entered the house of God and took and ate the bread of the Presence, which it is not lawful for any but the priests to eat, and gave some to his companions?’ 5 Then he said to them, ‘The Son of Man is lord of the sabbath.’
‘While Jesus was going through the cornfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSVA) … cornfields near Stoke Bruerne, Northamptonshire, with the tower of Saint Mary’s Church in the background (Photograph: Patrick Comerford, 2024)
Today’s Reflection:
There are two minor details that continue to puzzle me about this morning’s Gospel reading (Luke 6: 1-5).
On this Saturday morning, I am slightly puzzled about the timing or the day when this event takes place. The NRSV and NIV translations refer to ‘one sabbath’, although footnotes explain that other ancient authorities read ‘on the second first sabbath.’ The KJV and similar translations refer to ‘the second sabbath after the first’.
But the KJV is based on the Textus Receptus, and the phrase in question, ἐν σαββάτῳ δευτεροπρώτῳ (en sabbáto deuteropróto) only exists in the Textus Receptus, a later text, and not in the earlier manuscripts or the critical versions. The phrase is omitted by many manuscripts, including the Codex Sinaiticus and the Codex Vaticanus.
In any case, what day did this event occur on?
When was ‘the second first sabbath’ or ‘the second sabbath after the first’?
Is the second sabbath after the first not the third sabbath?
Because the Greek word δευτερόπρωτος (deuteróprotos) is limited to Luke 6: 1, it is not found in all the manuscripts – or in other, contemporary Greek texts – and it is difficult to define and impossible to agree on.
One suggestion is that it refers to the Sabbath following the first day of Passover or Pascha, the Festival of Unleavened Bread festival. Some of the other efforts to provide explanations include:
• the first Sabbath in the second year of a seven-year cycle comprising the period from one Sabbatical year to the other;
• the first Sabbath after the second day of Passover;
• the second Sabbath after the Passover has taken place;
• the first of the seven Sabbaths the people were to ‘count unto’ themselves from ‘the morrow after the sabbath’ until Pentecost (see Leviticus 23: 15);
• the first Sabbath in the Jewish religious calendar of the time – about the middle of March;
• the Sabbath during Shavuot, the Feast of Weeks;
• the first Sabbath in the civil year – about the middle of September;
• the Sabbath for the presentation of the second offering of the first fruits;
• or, simply, some ‘technical expression of the Jewish calendar’ – without asking or explaining what that may be.
Indeed, the term deuteroprotos is an awkward, clunky combination of the words δεύτερος (deuteros, ‘second’) and πρω̑τος (protos, ‘first’). Its use may point to unskilful work and textual emendation on the part of copyists. If so, then it is not necessary to try unravel this conundrum.
The phrase has confounded scholars from as early as the fourth century CE, when Jerome, in a letter to Nepotianus, confesses that he consulted Saint Gregory of Nazianzus, and was unable to determine what the phrase meant:
‘My teacher, Gregory of Nazianzus, when I once asked him to explain Luke’s phrase σάββατον δευτερόπρωτον, that is ‘the second-first Sabbath,’ playfully evaded my request saying: ‘I will tell you about it in church, and there, when all the people applaud me, you will be forced against your will to know what you do not know at all. For, if you alone remain silent, everyone will put you down for a fool’ (Jerome, Letter LII, 2).
I suppose I may simply accept it is not essential that we know the precise meaning of this calendar term. It is more important to get to heart of what this story is about.
The second minor detail that continue to puzzle me about this morning’s Gospel reading is why Luke’s account does not include a peculiar detail in Saint Mark’s version of this event (Mark 2: 23-30).
In Saint Mark’s account, Jesus and his disciples are criticised for ‘harvesting grain’ on the Sabbath. They are simply plucking some heads of grain to munch on as they walk through a grainfield (verse 23). When the disciples are challenged about what they are doing on the Sabbath, Jesus cites an event in I Samuel 21: 1-6, and refers to a time when ‘Abiathar was high priest’.
In that event, David and his men ate the 12 loaves of shewbread from the tabernacle in Nob. David approaches Ahimelech the priest in Nob and asks for food for his men They were on the run from King Saul, but David keeps that fact from Ahimelech. Ahimelech gives David some of the ‘bread of the Presence’ (verse 6) and then, at David’s request, gives him Goliath’s sword, which was being kept in Nob (verses 8-9).
Later, when Saul summons the priests to Gibeah to question them, Ahimelech is the priests’ spokesman (I Samuel 22: 6-14). The passage implies that Ahimelech is the chief priest during the time David fled from Saul. Abiathar fled to join David and served as his priest all through David’s years of wandering and exile. He was appointed high priest after David became king, and he shared the high priesthood with Zadok, Saul’s appointee, until David’s death.
Neither Matthew (Matthew 12: 1-8) nor Luke mention Abiathar. Did Matthew and Luke eliminate the reference to Abiathar, realising there was an error in the original source?
To explain why in Saint Mark’s account Jesus refers Abiathar as the high, several theories are put forward, although each one is equally tortuous and difficult. They include:
• Since Abiathar was the son of Ahimelech, it is possible that both men took part in high priestly duties.
• Abiathar was more closely associated with David than Ahimelech and was a long-time high priest during David’s reign.
• Abiathar, being present in Nob when David visited the tabernacle, is called the ‘high priest’ in anticipation of his future title.
Each explanation is eager to avoid accepting a literal reading of the conflicting or irreconcilable texts. To accept that there is a conflict between the passages means accepting that I Samuel are wrong, that Mark’s text is wrong, or that Jesus has made an historical error.
In addition, this event took place not in ‘the house of God’ (verse 4), for the Temple in Jerusalem had not yet been built, but in ‘the Tent of Meeting’.
It is interesting that the people who are most likely to refuse a literal exegesis of one or both passages are those most likely, in a very contradictory way to demand a very literal exegesis of their own concoction when it comes to their interpretation of passages on, for example, on sexuality. Is it any coincidence that these self-styled ‘conservative evangelicals’ are also those most likely to reject a literal exegesis of the Eucharistic passages in the New Testament.
Both Jesus and the Pharisees regard the decision to provide the show bread as righteous by both Jesus and the Pharisees.
The important points in this morning’s reading are not in the debate over the day on which the events took place, nor are they to be found in debating who knew who was once the high priest and when.
The important points in this morning’s reading are that the Sabbath is most sacred when it is about God and about people rather than about the minutiae of interpreting rules and regulations. And one of the most important emphases in Jesus’ ministry is to meet feed the hungry, the physically hungry with bread, and the spiritually hungry with him as the true Bread of Presence, the Bread of Life.
‘While Jesus was going through the grainfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSV) … walking through the fields in Comberford, Staffordshire (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 7 September 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), has been ‘To Hope and Act with Creation.’ This theme was introduced last Sunday with a reflection on Creationtide.
The USPG Prayer Diary today (Saturday 7 September 2024) invites us to pray, reflecting on these words:
For the creation waits with eager longing for the revealing of the children of God (Romans 8: 19).
The Collect:
Almighty God,
whose only Son has opened for us
a new and living way into your presence:
give us pure hearts and steadfast wills
to worship you in spirit and in truth;
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:
Lord God, the source of truth and love,
keep us faithful to the apostles’ teaching and fellowship,
united in prayer and the breaking of bread,
and one in joy and simplicity of heart,
in Jesus Christ our Lord.
Additional Collect:
Merciful God,
your Son came to save us
and bore our sins on the cross:
may we trust in your mercy
and know your love,
rejoicing in the righteousness
that is ours through Jesus Christ our Lord.
Collect on the Eve of Trinity XV:
God, who in generous mercy sent the Holy Spirit
upon your Church in the burning fire of your love:
grant that your people may be fervent
in the fellowship of the gospel
that, always abiding in you,
they may be found steadfast in faith and active in service;
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.
Yesterday’s reflection
Continued tomorrow
‘While Jesus was going through the grainfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSV) … walking through the fields along Cross in Hand Lane near Lichfield (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
‘While Jesus was going through the grainfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSV) … following a public footpath through the fields in Comberford, Staffordshire (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and tomorrow is the Fifteenth Sunday after Trinity (Trinity XV, 8 September 2024).
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.
The 12 loaves of shewbread or Bread of the Presence depicted in a fresco in the 17th century Kupa Synagogue in Kraków (Photograph: Patrick Comerford)
Luke 6: 1-5 (NRSVA):
6 One sabbath while Jesus was going through the cornfields, his disciples plucked some heads of grain, rubbed them in their hands, and ate them. 2 But some of the Pharisees said, ‘Why are you doing what is not lawful on the sabbath?’ 3 Jesus answered, ‘Have you not read what David did when he and his companions were hungry? 4 He entered the house of God and took and ate the bread of the Presence, which it is not lawful for any but the priests to eat, and gave some to his companions?’ 5 Then he said to them, ‘The Son of Man is lord of the sabbath.’
‘While Jesus was going through the cornfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSVA) … cornfields near Stoke Bruerne, Northamptonshire, with the tower of Saint Mary’s Church in the background (Photograph: Patrick Comerford, 2024)
Today’s Reflection:
There are two minor details that continue to puzzle me about this morning’s Gospel reading (Luke 6: 1-5).
On this Saturday morning, I am slightly puzzled about the timing or the day when this event takes place. The NRSV and NIV translations refer to ‘one sabbath’, although footnotes explain that other ancient authorities read ‘on the second first sabbath.’ The KJV and similar translations refer to ‘the second sabbath after the first’.
But the KJV is based on the Textus Receptus, and the phrase in question, ἐν σαββάτῳ δευτεροπρώτῳ (en sabbáto deuteropróto) only exists in the Textus Receptus, a later text, and not in the earlier manuscripts or the critical versions. The phrase is omitted by many manuscripts, including the Codex Sinaiticus and the Codex Vaticanus.
In any case, what day did this event occur on?
When was ‘the second first sabbath’ or ‘the second sabbath after the first’?
Is the second sabbath after the first not the third sabbath?
Because the Greek word δευτερόπρωτος (deuteróprotos) is limited to Luke 6: 1, it is not found in all the manuscripts – or in other, contemporary Greek texts – and it is difficult to define and impossible to agree on.
One suggestion is that it refers to the Sabbath following the first day of Passover or Pascha, the Festival of Unleavened Bread festival. Some of the other efforts to provide explanations include:
• the first Sabbath in the second year of a seven-year cycle comprising the period from one Sabbatical year to the other;
• the first Sabbath after the second day of Passover;
• the second Sabbath after the Passover has taken place;
• the first of the seven Sabbaths the people were to ‘count unto’ themselves from ‘the morrow after the sabbath’ until Pentecost (see Leviticus 23: 15);
• the first Sabbath in the Jewish religious calendar of the time – about the middle of March;
• the Sabbath during Shavuot, the Feast of Weeks;
• the first Sabbath in the civil year – about the middle of September;
• the Sabbath for the presentation of the second offering of the first fruits;
• or, simply, some ‘technical expression of the Jewish calendar’ – without asking or explaining what that may be.
Indeed, the term deuteroprotos is an awkward, clunky combination of the words δεύτερος (deuteros, ‘second’) and πρω̑τος (protos, ‘first’). Its use may point to unskilful work and textual emendation on the part of copyists. If so, then it is not necessary to try unravel this conundrum.
The phrase has confounded scholars from as early as the fourth century CE, when Jerome, in a letter to Nepotianus, confesses that he consulted Saint Gregory of Nazianzus, and was unable to determine what the phrase meant:
‘My teacher, Gregory of Nazianzus, when I once asked him to explain Luke’s phrase σάββατον δευτερόπρωτον, that is ‘the second-first Sabbath,’ playfully evaded my request saying: ‘I will tell you about it in church, and there, when all the people applaud me, you will be forced against your will to know what you do not know at all. For, if you alone remain silent, everyone will put you down for a fool’ (Jerome, Letter LII, 2).
I suppose I may simply accept it is not essential that we know the precise meaning of this calendar term. It is more important to get to heart of what this story is about.
The second minor detail that continue to puzzle me about this morning’s Gospel reading is why Luke’s account does not include a peculiar detail in Saint Mark’s version of this event (Mark 2: 23-30).
In Saint Mark’s account, Jesus and his disciples are criticised for ‘harvesting grain’ on the Sabbath. They are simply plucking some heads of grain to munch on as they walk through a grainfield (verse 23). When the disciples are challenged about what they are doing on the Sabbath, Jesus cites an event in I Samuel 21: 1-6, and refers to a time when ‘Abiathar was high priest’.
In that event, David and his men ate the 12 loaves of shewbread from the tabernacle in Nob. David approaches Ahimelech the priest in Nob and asks for food for his men They were on the run from King Saul, but David keeps that fact from Ahimelech. Ahimelech gives David some of the ‘bread of the Presence’ (verse 6) and then, at David’s request, gives him Goliath’s sword, which was being kept in Nob (verses 8-9).
Later, when Saul summons the priests to Gibeah to question them, Ahimelech is the priests’ spokesman (I Samuel 22: 6-14). The passage implies that Ahimelech is the chief priest during the time David fled from Saul. Abiathar fled to join David and served as his priest all through David’s years of wandering and exile. He was appointed high priest after David became king, and he shared the high priesthood with Zadok, Saul’s appointee, until David’s death.
Neither Matthew (Matthew 12: 1-8) nor Luke mention Abiathar. Did Matthew and Luke eliminate the reference to Abiathar, realising there was an error in the original source?
To explain why in Saint Mark’s account Jesus refers Abiathar as the high, several theories are put forward, although each one is equally tortuous and difficult. They include:
• Since Abiathar was the son of Ahimelech, it is possible that both men took part in high priestly duties.
• Abiathar was more closely associated with David than Ahimelech and was a long-time high priest during David’s reign.
• Abiathar, being present in Nob when David visited the tabernacle, is called the ‘high priest’ in anticipation of his future title.
Each explanation is eager to avoid accepting a literal reading of the conflicting or irreconcilable texts. To accept that there is a conflict between the passages means accepting that I Samuel are wrong, that Mark’s text is wrong, or that Jesus has made an historical error.
In addition, this event took place not in ‘the house of God’ (verse 4), for the Temple in Jerusalem had not yet been built, but in ‘the Tent of Meeting’.
It is interesting that the people who are most likely to refuse a literal exegesis of one or both passages are those most likely, in a very contradictory way to demand a very literal exegesis of their own concoction when it comes to their interpretation of passages on, for example, on sexuality. Is it any coincidence that these self-styled ‘conservative evangelicals’ are also those most likely to reject a literal exegesis of the Eucharistic passages in the New Testament.
Both Jesus and the Pharisees regard the decision to provide the show bread as righteous by both Jesus and the Pharisees.
The important points in this morning’s reading are not in the debate over the day on which the events took place, nor are they to be found in debating who knew who was once the high priest and when.
The important points in this morning’s reading are that the Sabbath is most sacred when it is about God and about people rather than about the minutiae of interpreting rules and regulations. And one of the most important emphases in Jesus’ ministry is to meet feed the hungry, the physically hungry with bread, and the spiritually hungry with him as the true Bread of Presence, the Bread of Life.
‘While Jesus was going through the grainfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSV) … walking through the fields in Comberford, Staffordshire (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 7 September 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), has been ‘To Hope and Act with Creation.’ This theme was introduced last Sunday with a reflection on Creationtide.
The USPG Prayer Diary today (Saturday 7 September 2024) invites us to pray, reflecting on these words:
For the creation waits with eager longing for the revealing of the children of God (Romans 8: 19).
The Collect:
Almighty God,
whose only Son has opened for us
a new and living way into your presence:
give us pure hearts and steadfast wills
to worship you in spirit and in truth;
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:
Lord God, the source of truth and love,
keep us faithful to the apostles’ teaching and fellowship,
united in prayer and the breaking of bread,
and one in joy and simplicity of heart,
in Jesus Christ our Lord.
Additional Collect:
Merciful God,
your Son came to save us
and bore our sins on the cross:
may we trust in your mercy
and know your love,
rejoicing in the righteousness
that is ours through Jesus Christ our Lord.
Collect on the Eve of Trinity XV:
God, who in generous mercy sent the Holy Spirit
upon your Church in the burning fire of your love:
grant that your people may be fervent
in the fellowship of the gospel
that, always abiding in you,
they may be found steadfast in faith and active in service;
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.
Yesterday’s reflection
Continued tomorrow
‘While Jesus was going through the grainfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSV) … walking through the fields along Cross in Hand Lane near Lichfield (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
‘While Jesus was going through the grainfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSV) … following a public footpath through the fields in Comberford, Staffordshire (Photograph: Patrick Comerford)
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