The clock between the Guildhall and Donegal House on Bore Street, Lichfield … a gift of the Swinfen-Broun family in 1928 (Photograph: Patrick Comerford, 2025)
Patrick Comerford
Along with the Cathedral Bells ringing out across the Cathedral Close, and the many church chimes on the hour, quarter hour and half hour, Lichfield has two public or civic clocks that have been keeping time in Lichfield for generation.
The clock on the façade of Donegal House in Bore Street has been one of the landmarks on Bore Street for almost a century, while the Friary Clock, first erected in 1863 at the junction of Bird Street and Bore Street, was moved to its present site beside the Bowling Green roundabout in 1928.
I had a good look at the Friary Clock and its plaques four months ago, so it was good to see the Donegal House clock back in place last week on the front of Donegal House after some recent repairs and renovations
Apart from the internal workings, the clock was restored in 2015 by Smiths of Derby. Unfortunately, the clock had been losing time, and because of this the original internal gearing had to be replaced with an electric motor.
The original gearing from the clock is kept in the original winding house in the Lichfield Festival office in Donegal House, along with part of the original winding instructions as well as old pulley wheels and weights.
The clock was donated to the people of Lichfield by Mrs MA Swinfen Broun almost a century ago, in 1928 – months after the Friary Clock had been moved to a new site away from the centre of Lichfield. A plaque beneath the clock declares: ‘This clock was presented to the Mayor, Aldermen and Citizens of the City of Lichfield by Mrs M.A. Swinfen-Broun. Swinfen Hall Lichfield. On the 5th November 1928.’
The Swinfen-Broun clock has been repaired and restored once again in recent months (Photograph: Patrick Comerford, 2025)
Donegal House sits between the Guildhall and the Tudor Café. It was built for a local merchant, James Robinson, in 1730 but takes its name from the Chichester family, who held the titles of Earl and Marquess of Donegall, and who once owned vast estates near Lichfield, including Fisherwick Park and Comberford Hall.
Lichfield Council acquired Donegal House for use as offices in 1909. Plans to create a large new Council Chamber on the first floor of Donegal House never went ahead. Council meetings continued in Guildhall while Donegal House was used as offices, and connecting doors were made between the two buildings on ground floor and first floor.
Mrs MA Swinfen-Broun, who presented the Donegal House clock to the people of Lichfield, is often overlooked and most references to the clock discuss her husband, Lieutenant-Colonel Michael Alexander Wilsone Swinfen-Broun (1857-1948). Indeed, even the plaque beneath the clock does not hint at her own original names.
Laura Swinfen Broun (1853-1932) was born Laura Crossley Eno on 17 September 1853, in Newcastle upon Tyne, a daughter of Elizabeth Ann (Cooke) Eno (1827-1907) and James Crossley Eno (1827-1915), a member of the Eno family of fruit salts fame.
Laura first married Dr John Nicholson Fleming (1848-1881), a doctor, in Gateshead, in July 1874. They lived at South Lodge, Champion Hill, Surrey, where he died on 3 July 1881, and he was buried in West Norwood Cemetery.
Laura was still in her late 20s and was left what was then a small fortune of £43,276 6s 9d – the equivalent of £6.7 million today. She was a wealthy widow still in her 30s when she married Colonel Michael Alexander Wilsone Broun on 13 October 1891, in Denham, south Buckinghamshire; she was 38 and he was 34.
He was born Michael Broun at Castle Wemyss in Renfrewshire, Scotland, on 9 July 1857, the second son of Charles Wilsone Broun (1821-1883) and his second wife Annie Rowland.
Charles Broun had spent his early childhood in a prosperous part of Glasgow. His father was called William Brown (1792-1884), and made some of his fortune in the slave trade. Charles preferred the affected or antiquated spelling of Broun, which his sons also used. After attending Glasgow University, he became a property developer and landowner, buying an estate at Wemyss Bay in Renfrewshire. There he built Castle Wemyss for his family, a large home with views across the surrounding countryside and out to the sea.
It is said that Anthony Trollope wrote part of Barchester Towers while was staying at Wemyss Bay, and that Portray Castle in The Eustace Diamonds is based on Castle Wemyss.
Charles Broun married his first wife Ellen Buchanan in 1846, but was widowed within a year. Two years after his first wife died, he married his second wife Annie Rowland. She was pregnant seven times in the space of 10 years, but only four of her children survived. She died at Castle Wemyss at the age of 37, when her youngest child was only one, leaving Charles a widower for the second time.
Three years later, Charles met Patience Swinfen, the widow of Henry Swinfen, who was the only son of Samuel Swinfen, the owner of Swinfen Hall, a large estate near Lichfield. Henry was a descendant of Samuel Swinfen, who built Swinfen Hall in 1757 and who, at various times, also owned Comberford Hall, in 1755 and again in 1759-1761.
The extraordinary tale of Patience Swinfen’s inheritance and her battle to become the chatelaine of Swinfen Hall have been told and retold in countless articles and books. The ex-parlourmaid’s claim to Swinfen Hall and her eventual victory was a Victorian sensation and the legal wrangles made national headlines. It is a story that is the stuff of trash novels, court intrigues and salacious rumour-mongering.
Henry Swinfen (1802-1854) had been living a dissolute and aimless life in Paris and London and was 29 when he met Patience Williams, the 18-year-old daughter of a Welsh farmer. When Henry first met Patience she was a parlourmaid in a lodging house in Bloomsbury. They married secretly in March 1831 without letting their parents know and spent the next 13 years travelling on Continental Europe. Attractive and much more intelligent than her husband, Patience charmed all she met, including Henry’s ageing father, Samuel Swinfen.
When Henry Swinfen died in June 1854, Patience had already charmed her way into the affections of her father-in-law, if not his bed. Samuel Swinfen was 80 and in his last illness he a made new will naming Patience as his heir. He promptly died three weeks later in July 1854. Patience had been left Swinfen Hall, 1,200 acres of land 4.5 miles south of Lichfield, and £60,000.
But her inheritances was challenged by other members of the Swinfen family and a series of court cases ensued involving several celebrated lawyers. Charles Rann Kennedy (1808-1867), who eventually acted for Patience, became involved with her in a romantic and sexual relationship, abandoning his wife and six children.
Kennedy won the case for Patience, but when he tried to claim a large fee from her she resisted and instead Patience married the widowed Charles Broun in 1861, much to Kennedy’s chagrin. Kennedy then dragged Patience and Charles back into the courts in what became a scandalous trial that the newly-wed couple eventually won.
Charles and Patience moved onto the Swinfen Estate near Lichfield, and two of Charles Broun’s children, including four-year-old Michael, adopted the name Swinfen-Broun, although they were not descended from the Swinfen family. As for Kennedy, he turned from calling Patience the ‘suffering Dame’ in his poetry or doggerel to calling her ‘the Serpent of Swinfen’. He was disbarred from practising law and when he died in 1867, he was bitter, disgraced and utterly broken.
The plaque below the Swinfen-Broun … the full name of the female donor is noticeably absent (Photograph: Patrick Comerford, 2025)
Michael Alexander Swinfen-Broun, as he was now known, was sent to school at Rugby. From there, he was commissioned in the South Staffordshire Regiment in 1876.
He married the widowed and wealthy Laura Fleming in 1891 when she was 38 and he was 34. The following year, he became the commanding officer of the 3rd Battalion of the South Staffords in 1892. He fought in the Boer War in South Africa in 1901-1902, and he remained an honorary colonel after he retired from the army in 1904. He was the High Sheriff and Deputy Lieutenant of Staffordshire in 1907 and was a senior magistrate in Lichfield.
The Swinfen-Brouns were generous patrons and benefactors of good causes in the Lichfield and Weeford areas. He was the President of the Lichfield Victoria Hospital for 14 years, they both gave major donations to the hospital, and they gave many gifts to the City of Lichfield, including a valuable collection of silver as well as the public clock on the wall between Donegal House and the Guildhall.
His other bequests to Lichfield included statues by Donato Barcaglia, known locally as ‘Old Father Time’, and by Antonio Rossetti, known in Lichfield as ‘The Reading Girl’.
Laura died at Swinfen Hall on 23 August 1932, at the age of 78, and she was buried in Weeford, outside Lichfield.
The Swinfen-Brouns were the parents of an only daughter, Elizabeth Doris Farnham (1893-1935), known as Elsie. She married John Adrian George (Jack) Farnham (1890-1930) at Saint Peter’s Church, Pimlico; she was 20 and by now the Eno heiress, he was 22. But the couple had no children, the marriage was unhappy; after five years, Elsie left Jack and they were divorced in 1925. Jack married again in 1926, but he died after a heart attack on 24 September 1930, aged only 40 and leaving a young widow and three young children.
Within three years of her mother’s death, the divorced Elsie died on 16 April 1935 and she was buried in Saint John the Evangelist churchyard in Frieth, Buckinghamshire.
Although widowed and bereft, Colonel Swinfen-Broun remained active in public life, and the City Council conferred the Freedom of Lichfield on him in 1938 as a token of gratitude for his generosity.
He continued with this benevelonce and his most valuable gift to Lichfield was 12 acres of land at Beacon Park, given in 1943 to extend the recreation grounds and for use as a public park and garden. He died on 8 June 1948.
Swinfen-Broun left his estate to the Church and the City of Lichfield, and most of the land was sold off. Swinfen Hall was unoccupied for many years until 1987, when it was converted the main house into a hotel that closed in recent years.
Swinfen-Broun’s Barcaglia statue was sold at auction at Sotheby’s in London for £150,000 in 2008, as the council could no longer to provide it with a home that had suitable conditions to prevent its deterioration. ‘The Reading Girl’ is on display in the Hub at Saint Mary’s, Lichfield. And the Swinfen-Broun Clock is back in its place between the Guildhall and Donegal House on Bore Street in Lichfield.
The Swinfen-Broun Clock is back in place between the Guildhall and Donegal House on Bore Street in Lichfield (Photograph: Patrick Comerford, 2025)
Further Reading:
Angela Coulter, A Stream of Lives (London, Troubador, 2021)
Swinfen Hall, Staffordshire, Heritage Impact Assessment, Donald Insall Associates, Chartered Architects and Historic Building Consultants, for Bushell Investment Group, June 2023, < https://docs.planning.org.uk/20240806/49/SGVKPUJEIFG00/stmiyo4snp9j4bdi.pdf >
30 June 2025
Daily prayer in Ordinary Time 2025:
52, Monday 30 June 2025
‘Foxes have holes … but the Son of Man has nowhere to lay his head’ (Matthew 8: 20) … a fox playing in the new mural by Nacho Welles in Lichfield (Photograph: Patrick Comerford, 2025)
Patrick Comerford
We are in Ordinary Time in the Church Calendar and the week began with the Second Sunday after Trinity (Trinity II, 29 June 2025), the Feast of Saint Peter and Saint Paul, and – in many dioceses – the Petertide ordinations.
Today also brings us to a point half-way through the year. Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The ‘birds of the air have nests; but the Son of Man has nowhere to lay his head’ (Matthew 8: 20) … street art in Great Victoria Street, Belfast (Photograph: Patrick Comerford, 2024)
Matthew 8: 18-22 (NRSVA):
18 Now when Jesus saw great crowds around him, he gave orders to go over to the other side. 19 A scribe then approached and said, ‘Teacher, I will follow you wherever you go.’ 20 And Jesus said to him, ‘Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.’ 21 Another of his disciples said to him, ‘Lord, first let me go and bury my father.’ 22 But Jesus said to him, ‘Follow me, and let the dead bury their own dead.’
‘Lord, first let me go and bury my father’ (Matthew 8: 23) … the graveyard between the villages of Koutouloufari and Piskopiano in Crete (Photograph: Patrick Comerford, 2024)
Today’s Reflection:
This morning’s reading at the Eucharist (Matthew 8: 18-22) follows Saturday’s reading about healing incidents, including Jesus healing Simon Peter’s mother-in-law in her home in Capernaum (Matthew 8: 5-17). Today, we read about two half-hearted excuses when it comes to following Jesus, one from a man who says he wants to follow Jesus in the here and now, and one from a disciple who wants time out from following Jesus.
There are times when Jesus goes out of his way to meet the crowds, such as the occasion he is filled with compassion because he sees them as sheep without a shepherd. But in today’s reading, he gives orders to cross the lake apparently to avoid the crowds pressing in on him.
There are two kinds of crowds: those in real need of teaching and healing, and those who are driven by curiosity to see the unusual and the spectacle, for whom Jesus is a sensation, a wonder-worker, a superstar. But what does it truly mean to want to follow Jesus?
When a scribe approaches Jesus and says, ‘Teacher, I will follow you wherever you go’ (verse 19), it seems like a genuine and a generous offer. Buy Jesus reminds him of the cost of discipleship and there is no cheap grace: ‘Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.’
To follow Jesus means, like him, to be ready to have nothing of one’s own. As Jesus said earlier in the Sermon on the Mount, we cannot serve two masters at the same time. To follow Jesus is to accept a situation where we may find ourselves material possessions, to find that our security lies somewhere else.
Perhaps there is a suspicion there that the scribe is exchanging the stability of being a scholar or of academic life for the stability of being a disciple, still a student of God’s word. Karl Barth once said: ‘To understand the scriptures we must stop acting like mere spectators.’
Did this scribe take up the challenge?
Does it really matter?
Jesus is not so much testing the scribe, but testing the wider audience, the disciples, challenging you and me. Do I really want to Jesus? Or do I only want to follow him on my terms and conditions?
Another person, described as already being a disciple (verse 21), says to him, ‘Lord, first let me go and bury my father.’ It is a reasonable request but Jesus’ reply sounds rather harsh: ‘Follow me, and let the dead bury their own dead’ (verse 22).
It would be a harsh-sounding reply to hear in our society today, just as it was then in both Jewish and Hellenistic society, where burying a dead parent is a filial obligation of the highest importance.
I know how some HR managers keep a count of the unusual number of grandparents some employees seem to have, and how often they need compassionate leave to attend a family fumeral.
It is quite clear a few verses earlier that following Jesus does not mean abandoning ageing or dying parents. We read on Saturday that when Simon Peter’s mother-in-law was sick and dying, Jesus went to the family home in Capernaum (Matthew 8: 14-17).
But what if the man’s father is not dead? What if what he is really saying, ‘I will come and follow you in the future, after my father is dead and buried.’ In those circumstances, is the man wishing for his own father’s death?
Is Jesus telling him this demand will be followed by one-after-an-another case of what looks like filial responsibility but becomes an excuse or even an obstacle to real unencumbered discipleship: after burial, his father’s will needs to be read; the seven days of shiva or mourning move on to the obligation to recite the Mourner’s Kaddish prayer for 11 months; he needs to make sure his widowed mother is secure; the family farm or shop needs to be looked after because there is no one else to do so; there are younger brothers and sisters who are now without a father and who need a wage-earner in the home.
One excuse after another becomes one more reason after another not to follow Jesus, not just yet.
To follow Jesus is to enter a new family with a new set of obligations. Following Jesus has to be unconditional. We cannot say, ‘I will follow you if …’ or ‘I will follow you when I am ready.’ When he calls, we have to be ready, like the first disciples, to drop our nets, leave our boats and even our family members.
Discipleship calls us to a new way of life, and to leave behind the old ways of those who are spiritually dead. The rituals of society, including burial, have an important place in life that cannot be laid aside. But the call to the Kingdom is a call to an even more important set of values.
‘Follow me, and let the dead bury their own dead’ (Matthew 8: 22) … a cross in the London Road Cemetery in Stony Stratford (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Monday 30 June 2025):
The USPG Annual Conference takes place over three days this week at the Hayes Conference Centre in Swanwick, Derbyshire. The theme of the conference this year is ‘We Believe, We Belong?’ and centres around the 1700th anniversary of the Nicene Creed (AD 325). Updates of the conference as it happens are available by following USPG on social media @USPGglobal.’
‘We Believe, We Belong?’ is the theme this week (29 June to 5 July) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel). This theme was introduced yesterday with reflections by Rachael Anderson, former Senior Communications and Engagement Manager, USPG.
The USPG prayer diary today (Monday 30 June 2025) invites us to pray:
Father God, we pray for all staff, speakers and delegates joining together for the USPG Conference. We pray for safe travel to the event and that the time together is centred around you, Lord.
The Collect:
Lord, you have taught us
that all our doings without love are nothing worth:
send your Holy Spirit
and pour into our hearts that most excellent gift of love,
the true bond of peace and of all virtues,
without which whoever lives is counted dead before you.
Grant this for your only Son Jesus Christ’s sake,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Loving Father,
we thank you for feeding us at the supper of your Son:
sustain us with your Spirit,
that we may serve you here on earth
until our joy is complete in heaven,
and we share in the eternal banquet
with Jesus Christ our Lord.
Additional Collect:
Faithful Creator,
whose mercy never fails:
deepen our faithfulness to you
and to your living Word,
Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
The Hayes Conference Centre at Swanwick in Derbyshire … the venue for the USPG conference this week (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version, Updated Edition copyright © 2021, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.
Patrick Comerford
We are in Ordinary Time in the Church Calendar and the week began with the Second Sunday after Trinity (Trinity II, 29 June 2025), the Feast of Saint Peter and Saint Paul, and – in many dioceses – the Petertide ordinations.
Today also brings us to a point half-way through the year. Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The ‘birds of the air have nests; but the Son of Man has nowhere to lay his head’ (Matthew 8: 20) … street art in Great Victoria Street, Belfast (Photograph: Patrick Comerford, 2024)
Matthew 8: 18-22 (NRSVA):
18 Now when Jesus saw great crowds around him, he gave orders to go over to the other side. 19 A scribe then approached and said, ‘Teacher, I will follow you wherever you go.’ 20 And Jesus said to him, ‘Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.’ 21 Another of his disciples said to him, ‘Lord, first let me go and bury my father.’ 22 But Jesus said to him, ‘Follow me, and let the dead bury their own dead.’
‘Lord, first let me go and bury my father’ (Matthew 8: 23) … the graveyard between the villages of Koutouloufari and Piskopiano in Crete (Photograph: Patrick Comerford, 2024)
Today’s Reflection:
This morning’s reading at the Eucharist (Matthew 8: 18-22) follows Saturday’s reading about healing incidents, including Jesus healing Simon Peter’s mother-in-law in her home in Capernaum (Matthew 8: 5-17). Today, we read about two half-hearted excuses when it comes to following Jesus, one from a man who says he wants to follow Jesus in the here and now, and one from a disciple who wants time out from following Jesus.
There are times when Jesus goes out of his way to meet the crowds, such as the occasion he is filled with compassion because he sees them as sheep without a shepherd. But in today’s reading, he gives orders to cross the lake apparently to avoid the crowds pressing in on him.
There are two kinds of crowds: those in real need of teaching and healing, and those who are driven by curiosity to see the unusual and the spectacle, for whom Jesus is a sensation, a wonder-worker, a superstar. But what does it truly mean to want to follow Jesus?
When a scribe approaches Jesus and says, ‘Teacher, I will follow you wherever you go’ (verse 19), it seems like a genuine and a generous offer. Buy Jesus reminds him of the cost of discipleship and there is no cheap grace: ‘Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.’
To follow Jesus means, like him, to be ready to have nothing of one’s own. As Jesus said earlier in the Sermon on the Mount, we cannot serve two masters at the same time. To follow Jesus is to accept a situation where we may find ourselves material possessions, to find that our security lies somewhere else.
Perhaps there is a suspicion there that the scribe is exchanging the stability of being a scholar or of academic life for the stability of being a disciple, still a student of God’s word. Karl Barth once said: ‘To understand the scriptures we must stop acting like mere spectators.’
Did this scribe take up the challenge?
Does it really matter?
Jesus is not so much testing the scribe, but testing the wider audience, the disciples, challenging you and me. Do I really want to Jesus? Or do I only want to follow him on my terms and conditions?
Another person, described as already being a disciple (verse 21), says to him, ‘Lord, first let me go and bury my father.’ It is a reasonable request but Jesus’ reply sounds rather harsh: ‘Follow me, and let the dead bury their own dead’ (verse 22).
It would be a harsh-sounding reply to hear in our society today, just as it was then in both Jewish and Hellenistic society, where burying a dead parent is a filial obligation of the highest importance.
I know how some HR managers keep a count of the unusual number of grandparents some employees seem to have, and how often they need compassionate leave to attend a family fumeral.
It is quite clear a few verses earlier that following Jesus does not mean abandoning ageing or dying parents. We read on Saturday that when Simon Peter’s mother-in-law was sick and dying, Jesus went to the family home in Capernaum (Matthew 8: 14-17).
But what if the man’s father is not dead? What if what he is really saying, ‘I will come and follow you in the future, after my father is dead and buried.’ In those circumstances, is the man wishing for his own father’s death?
Is Jesus telling him this demand will be followed by one-after-an-another case of what looks like filial responsibility but becomes an excuse or even an obstacle to real unencumbered discipleship: after burial, his father’s will needs to be read; the seven days of shiva or mourning move on to the obligation to recite the Mourner’s Kaddish prayer for 11 months; he needs to make sure his widowed mother is secure; the family farm or shop needs to be looked after because there is no one else to do so; there are younger brothers and sisters who are now without a father and who need a wage-earner in the home.
One excuse after another becomes one more reason after another not to follow Jesus, not just yet.
To follow Jesus is to enter a new family with a new set of obligations. Following Jesus has to be unconditional. We cannot say, ‘I will follow you if …’ or ‘I will follow you when I am ready.’ When he calls, we have to be ready, like the first disciples, to drop our nets, leave our boats and even our family members.
Discipleship calls us to a new way of life, and to leave behind the old ways of those who are spiritually dead. The rituals of society, including burial, have an important place in life that cannot be laid aside. But the call to the Kingdom is a call to an even more important set of values.
‘Follow me, and let the dead bury their own dead’ (Matthew 8: 22) … a cross in the London Road Cemetery in Stony Stratford (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Monday 30 June 2025):
The USPG Annual Conference takes place over three days this week at the Hayes Conference Centre in Swanwick, Derbyshire. The theme of the conference this year is ‘We Believe, We Belong?’ and centres around the 1700th anniversary of the Nicene Creed (AD 325). Updates of the conference as it happens are available by following USPG on social media @USPGglobal.’
‘We Believe, We Belong?’ is the theme this week (29 June to 5 July) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel). This theme was introduced yesterday with reflections by Rachael Anderson, former Senior Communications and Engagement Manager, USPG.
The USPG prayer diary today (Monday 30 June 2025) invites us to pray:
Father God, we pray for all staff, speakers and delegates joining together for the USPG Conference. We pray for safe travel to the event and that the time together is centred around you, Lord.
The Collect:
Lord, you have taught us
that all our doings without love are nothing worth:
send your Holy Spirit
and pour into our hearts that most excellent gift of love,
the true bond of peace and of all virtues,
without which whoever lives is counted dead before you.
Grant this for your only Son Jesus Christ’s sake,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Loving Father,
we thank you for feeding us at the supper of your Son:
sustain us with your Spirit,
that we may serve you here on earth
until our joy is complete in heaven,
and we share in the eternal banquet
with Jesus Christ our Lord.
Additional Collect:
Faithful Creator,
whose mercy never fails:
deepen our faithfulness to you
and to your living Word,
Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
The Hayes Conference Centre at Swanwick in Derbyshire … the venue for the USPG conference this week (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version, Updated Edition copyright © 2021, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.
29 June 2025
Fitzrovia Chapel, ‘one of
the most beautiful hospital
chapels’, is a survivor from
the former Middlesex Hospital
Inside the Fitzrovia Chapel, an enchanting jewel of Byzantine-inspired architecture and the former chapel of the Middlesex Hospital (Photograph: Patrick Comerford, 2025)
Patrick Comerford
During my walking tour of churches and chapels in Bloomsbury, Fitzrovia, Soho and Mayfair earlier this month, I visited the Fitzrovia Chapel, an enchanting jewel of Byzantine-inspired architecture in the heart of Fitzrovia. This is the former chapel of the Middlesex Hospital, and today it is an enriching cultural space.
The Fitzrovia Chapel is a registered charity without public subsidy, and the chapel’s charitable activities and the preservation of the building are mostly funded through commercial hire. This includes weddings, exhibitions, book launches and shoots. The chapel is open to everyone of all faiths, beliefs, backgrounds and cultures.
The site of the former Middlesex Hospital is now occupied by Pearson Square, a development of apartments, restaurants and office space. The chapel is the one main survivor of the hospital, located at the core of the new development. The chapel is in a central square, partly behind a row of trees, looking very different from the buildings that surround it.
The exterior of the Fitzrovia Chapel is relatively plain, built mainly of red brick with very little in the way of exterior decoration, but a very different experience awaits you once you step inside.
The exterior of the Fitzrovia Chapel is relatively plain, built mainly of red brick, but a very different experience awaits you once you step inside (Photograph: Patrick Comerford, 2025)
The Fitzrovia Chapel in Pearson Square stands in the centre of Fitzroy Place, a site that borders Mortimer Street, Cleveland Street, Nassau Street and Riding House Street in Fitzrovia. The chapel was built in 1891-1892 as the Middlesex Hospital Chapel. It was designed by the architect John Loughborough Pearson (1817-1897) in the Gothic Revival style with colourful interior decor and mosaics.
The Middlesex Hospital was founded in 1745, moved to Mortimer Street in 1757, and remained there until 2005.
Before Pearson designed the chapel, the Middlesex Hospital had little non-clinical or non-administrative space. Wood-panelled boardrooms hosted chaplaincy services, but there was no space specifically set aside for peace, prayer and reflection. The chapel was commissioned by the hospital governors in the 1880s as a memorial to Major Alexander Henry Ross, who chaired the hospital’s board of governors for 21 years.
Initial funds were raised through donations, and Pearson was engaged by the hospital board to design the small building in the heart of the hospital complex. Pearson was a Gothic Revival architect who worked primarily on churches and cathedrals. He revived and practised largely the art of vaulting, and acquired a proficiency that was unrivalled in his generation. He worked on at least 210 church buildings in England over 54 years.
The colourful interior decor and mosaics in the Fitzrovia Chapel, designed by John Loughborough Pearson in the Gothic Revival style (Photograph: Patrick Comerford, 2025)
Pearson was born in Brussels on 5 July 1817 and was brought up in Durham. At 14, he was articled to Ignatius Bonomi, a Durham architect whose clergy clientele helped develop Pearson’s long association with religious architecture, particularly of the Gothic style. He moved to London, where he became a pupil of Philip Hardwick (1792-1870), the architect of the Euston Arch and Lincoln’s Inn.
From the erection of his first church at Ellerker, in Yorkshire, in 1843, to that of Saint Peter’s, Vauxhall (1864), Pearson’s buildings are geometrical in manner but show an elegance of proportion and refinement of detail. Holy Trinity, Westminster (1848), and Saint Mary’s, Dalton Holme (1858), are notable examples of this phase. Charles Locke Eastlake described Christchurch at Appleton-le-Moors in North Yorkshire as ‘modelled on the earliest and severest type of French Gothic, with an admixture of details almost Byzantine in character.’
Pearson is best known for Truro Cathedral (1880), the first Anglican cathedral built in England since 1697, and incorporates the south aisle of the ancient church. Many consider Saint John’s Cathedral in Brisbane, Australia, his finest work. There, he employed a broad mix of styles, using Spanish Gothic extensively in the internal design of the nave and sanctuary, drawing inspiration from Barcelona Cathedral.
Pearson also worked on the cathedrals in Bristol, Chichester, Exeter, Gloucester, Lincoln, Peterborough and Rochester, and at Saint George’s Chapel, Windsor Castle, Westminster Hall, Westminster Abbey, and Saint Margaret’s Church at Westminster Abbey. He succeeded Sir George Gilbert Scott as surveyor of Westminster Abbey, where he refaced the north transept and designed the organ cases.
His other churches include Saint John the Baptist, Peterborough; Saint Lawrence, Towcester, Northamptonshire; Saint Peter’s, Vauxhall (1864), his first groined church; Saint Augustine’s, Kilburn (1871); Saint John’s, Red Lion Square, London (1874); Saint Alban the Martyr, Birmingham (1880); Saint Michael’s, Croydon (1880); Saint John’s, Norwood (1881), Saint Stephen’s, Bournemouth (1889), and All Saints’ Church, Hove (1889).
Pearson died on 11 December 1897, and his son Frank Loughborough Pearson (1864-1947) followed in his footsteps, completing much of his work before embarking on his own original designs. Pearson’s work on the Fitzrovia Chapel was overseen by Frank Loughborough Pearson, and the chapel was completed 32 years later in 1929.
The chapel took 32 years to complete and was completed in 1929 by Frank Loughborough Pearson (Photograph: Patrick Comerford, 2025)
One reason why it took so long to complete the chapel was a commitment that no money meant for patient care would be used for the chapel. Time was needed for building and for the complex decoration, but time was also needed to collect sufficient donations to finish this beautiful building.
Construction began on the red brick exterior in 1891, when Pearson was already near the end of his life. His son and apprentice, Frank, took over after his father’s death, writing to the board of hospital governors to tell them of his father’s death, and his own wish to complete the project.
The finished chapel is a combination of both their designs, and it is a fine example of Gothic Revival architecture, designed by Pearson in the Italian Gothic-style. Unusually, the chapel is aligned on a north-south axis instead of the traditional liturgical east-west alignment.
The rib vaulted ceiling is richly decorated with blue stars against a gold background (Photograph: Patrick Comerford, 2025)
The rib vaulted ceiling is richly decorated with polychrome marble and mosaics, with blue stars against a gold background representing the firmament and bands of decoration meeting at the centre.
The wall mosaics are lined with green onyx and a zigzag pattern. The mosaics were completed in the 1930s by Maurice Richard Josey, assisted by his son John Leonard Josey.
There is a Cosmatesque pillar piscina in the arched chancel. An aumbry set into an ogee arch is adorned with an image of the Pelican in her Piety carved in white marble, erected in memory of Prince Francis of Teck, younger brother of Queen Mary, who died in 1910.
There are 23 windows in the chapel, and all have stained glass. Nine of the windows are on the liturgical north side, and with 12 on the south side, there is the east window and the other is on the staircase. Eleven windows have two lights and the others are single-light windows.
The early stained glass is the work of Clayton and Bell. When the chapel was restored in the early 2010s the windows were removed and restored by Chapel Studios Stained Glass of Kings Langley, Hertfordshire.
Sculpted busts of the Twelve Apostles and the Old Testament prophets are set into roundels beneath the arches.
The organ gallery and west end with a mosaic inscription of the opening words of ‘Gloria in Excelsis Deo’ (Photograph: Patrick Comerford, 2025)
The organ gallery at the west end is surmounted by an arch decorated with a mosaic inscription of the opening words from Gloria in Excelsis Deo: Gloria in Excelsis Deo et In terra pax hominibus bonæ voluntatis, ‘Glory to God in the highest and on earth peace to men of goodwill’.
The baptismal font is carved from a solid block of green marble and is adorned with the symbols of the Four Evangelists. The inscription, Nipson anomemata me monan opsin, is a palindrome in Ancient Greek inscribed on a Byzantine holy water font outside the Church of Hagia Sophia, Constantinople: Νίψον ἀνομήματα, μὴ μόναν ὄψιν, ‘Wash the sins, not only the face’.
A brass monastery bell hangs outside the vestry door and is adorned by an angel adorns the front. The Latin quotation is: Qui Me Tangit Vocem Meam Audit, ‘He who touches me hears my voice’.
The baptismal font is carved from a solid block of green marble and is adorned with the symbols of the Four Evangelists (Photograph: Patrick Comerford, 2025)
The first service in the chapel was held on Christmas Day 1891, with an official opening by the Bishop of London in June 1892.
The chapel took more than 25 years to complete. It includes more than 40 types of marble used in its finished design. In its early life, it had candlesticks, effigies, pews and altar cloths – all bought through fundraising by the medical community.
The vestibule between the entrance to the chapel and the nave is lined with plaques recording the names of people who donated towards the costs of the chapel, eminent hospital staff, as well as hospital staff who died on duty, including nurses such Dorothy Adams, Maudie Mason, and Grace Briscoe who died from influenza and scarlet fever in 1919.
The chapel hosted regular services throughout the week, led by the Middlesex Hospital’s resident chaplain. Sermons were broadcast throughout the wards over hospital radio so that those too sick to visit could be a part of the chapel’s activity. On two occasions, the BBC broadcast from the chapel as part of a series of national hospital radio shows.
The decaying 18th century hospital building was gradually demolished between 1929 and 1935, and rebuilt around the chapel.
The most unusual funeral in the chapel was probably that of the poet Rudyard Kipling in January 1936. Kipling was taken to the chapel, where his coffin was draped in a Union Jack and was placed before the altar. A bunch of violets on his coffin was sent by Lucy Baldwin, the wife of the Prime Minister, Stanley Baldwin, who was Kipling’s first cousin. His body was later cremated and his ashes were interred in Westminster Abbey.
Saint Peter and Saint Paul in a window by Clayton and Bell … 29 June is the Feast of Saint Peter and Saint Paul (Photograph: Patrick Comerford, 2025)
Although the chapel was not consecrated, and there was no legal Deed of Consecration, it was dedicated by Archbishop Cosmo Gordon Lang of Canterbury on 31 January 1939, when he described it as ‘without question one of the most beautiful hospital chapels in the realm’.
After the Middlesex Hospital was amalgamated into University College Hospital, the hospital buildings other than the chapel were completely demolished in 2008-2015, and were replaced by a new residential development.
When the hospital was demolished, the chapel was preserved as a Grade II* listed building and was renamed as the Fitzrovia Chapel. Today the chapel stands within Pearson Square, a privately owned public space belonging to Jones Lang LaSalle.
• The Fitzrovia Chapel no longer holds religious services and is managed by a charity, the Fitzrovia Chapel Foundation. It is a venue for non-religious ceremonies such as weddings and memorials, and has regular guided tours, exhibitions, quiet days and a cultural programme. It is open most Mondays, Tuesdays and Wednesdays from 11 am to 5 pm, on one Sunday a month from 12 noon to 5 pm, and takes part in Open House London in September and the Fitzrovia Arts Festival.
The Fitzrovia Chapel stands within Pearson Square, a privately owned public space (Photograph: Patrick Comerford, 2025)
Patrick Comerford
During my walking tour of churches and chapels in Bloomsbury, Fitzrovia, Soho and Mayfair earlier this month, I visited the Fitzrovia Chapel, an enchanting jewel of Byzantine-inspired architecture in the heart of Fitzrovia. This is the former chapel of the Middlesex Hospital, and today it is an enriching cultural space.
The Fitzrovia Chapel is a registered charity without public subsidy, and the chapel’s charitable activities and the preservation of the building are mostly funded through commercial hire. This includes weddings, exhibitions, book launches and shoots. The chapel is open to everyone of all faiths, beliefs, backgrounds and cultures.
The site of the former Middlesex Hospital is now occupied by Pearson Square, a development of apartments, restaurants and office space. The chapel is the one main survivor of the hospital, located at the core of the new development. The chapel is in a central square, partly behind a row of trees, looking very different from the buildings that surround it.
The exterior of the Fitzrovia Chapel is relatively plain, built mainly of red brick with very little in the way of exterior decoration, but a very different experience awaits you once you step inside.
The exterior of the Fitzrovia Chapel is relatively plain, built mainly of red brick, but a very different experience awaits you once you step inside (Photograph: Patrick Comerford, 2025)
The Fitzrovia Chapel in Pearson Square stands in the centre of Fitzroy Place, a site that borders Mortimer Street, Cleveland Street, Nassau Street and Riding House Street in Fitzrovia. The chapel was built in 1891-1892 as the Middlesex Hospital Chapel. It was designed by the architect John Loughborough Pearson (1817-1897) in the Gothic Revival style with colourful interior decor and mosaics.
The Middlesex Hospital was founded in 1745, moved to Mortimer Street in 1757, and remained there until 2005.
Before Pearson designed the chapel, the Middlesex Hospital had little non-clinical or non-administrative space. Wood-panelled boardrooms hosted chaplaincy services, but there was no space specifically set aside for peace, prayer and reflection. The chapel was commissioned by the hospital governors in the 1880s as a memorial to Major Alexander Henry Ross, who chaired the hospital’s board of governors for 21 years.
Initial funds were raised through donations, and Pearson was engaged by the hospital board to design the small building in the heart of the hospital complex. Pearson was a Gothic Revival architect who worked primarily on churches and cathedrals. He revived and practised largely the art of vaulting, and acquired a proficiency that was unrivalled in his generation. He worked on at least 210 church buildings in England over 54 years.
The colourful interior decor and mosaics in the Fitzrovia Chapel, designed by John Loughborough Pearson in the Gothic Revival style (Photograph: Patrick Comerford, 2025)
Pearson was born in Brussels on 5 July 1817 and was brought up in Durham. At 14, he was articled to Ignatius Bonomi, a Durham architect whose clergy clientele helped develop Pearson’s long association with religious architecture, particularly of the Gothic style. He moved to London, where he became a pupil of Philip Hardwick (1792-1870), the architect of the Euston Arch and Lincoln’s Inn.
From the erection of his first church at Ellerker, in Yorkshire, in 1843, to that of Saint Peter’s, Vauxhall (1864), Pearson’s buildings are geometrical in manner but show an elegance of proportion and refinement of detail. Holy Trinity, Westminster (1848), and Saint Mary’s, Dalton Holme (1858), are notable examples of this phase. Charles Locke Eastlake described Christchurch at Appleton-le-Moors in North Yorkshire as ‘modelled on the earliest and severest type of French Gothic, with an admixture of details almost Byzantine in character.’
Pearson is best known for Truro Cathedral (1880), the first Anglican cathedral built in England since 1697, and incorporates the south aisle of the ancient church. Many consider Saint John’s Cathedral in Brisbane, Australia, his finest work. There, he employed a broad mix of styles, using Spanish Gothic extensively in the internal design of the nave and sanctuary, drawing inspiration from Barcelona Cathedral.
Pearson also worked on the cathedrals in Bristol, Chichester, Exeter, Gloucester, Lincoln, Peterborough and Rochester, and at Saint George’s Chapel, Windsor Castle, Westminster Hall, Westminster Abbey, and Saint Margaret’s Church at Westminster Abbey. He succeeded Sir George Gilbert Scott as surveyor of Westminster Abbey, where he refaced the north transept and designed the organ cases.
His other churches include Saint John the Baptist, Peterborough; Saint Lawrence, Towcester, Northamptonshire; Saint Peter’s, Vauxhall (1864), his first groined church; Saint Augustine’s, Kilburn (1871); Saint John’s, Red Lion Square, London (1874); Saint Alban the Martyr, Birmingham (1880); Saint Michael’s, Croydon (1880); Saint John’s, Norwood (1881), Saint Stephen’s, Bournemouth (1889), and All Saints’ Church, Hove (1889).
Pearson died on 11 December 1897, and his son Frank Loughborough Pearson (1864-1947) followed in his footsteps, completing much of his work before embarking on his own original designs. Pearson’s work on the Fitzrovia Chapel was overseen by Frank Loughborough Pearson, and the chapel was completed 32 years later in 1929.
The chapel took 32 years to complete and was completed in 1929 by Frank Loughborough Pearson (Photograph: Patrick Comerford, 2025)
One reason why it took so long to complete the chapel was a commitment that no money meant for patient care would be used for the chapel. Time was needed for building and for the complex decoration, but time was also needed to collect sufficient donations to finish this beautiful building.
Construction began on the red brick exterior in 1891, when Pearson was already near the end of his life. His son and apprentice, Frank, took over after his father’s death, writing to the board of hospital governors to tell them of his father’s death, and his own wish to complete the project.
The finished chapel is a combination of both their designs, and it is a fine example of Gothic Revival architecture, designed by Pearson in the Italian Gothic-style. Unusually, the chapel is aligned on a north-south axis instead of the traditional liturgical east-west alignment.
The rib vaulted ceiling is richly decorated with blue stars against a gold background (Photograph: Patrick Comerford, 2025)
The rib vaulted ceiling is richly decorated with polychrome marble and mosaics, with blue stars against a gold background representing the firmament and bands of decoration meeting at the centre.
The wall mosaics are lined with green onyx and a zigzag pattern. The mosaics were completed in the 1930s by Maurice Richard Josey, assisted by his son John Leonard Josey.
There is a Cosmatesque pillar piscina in the arched chancel. An aumbry set into an ogee arch is adorned with an image of the Pelican in her Piety carved in white marble, erected in memory of Prince Francis of Teck, younger brother of Queen Mary, who died in 1910.
There are 23 windows in the chapel, and all have stained glass. Nine of the windows are on the liturgical north side, and with 12 on the south side, there is the east window and the other is on the staircase. Eleven windows have two lights and the others are single-light windows.
The early stained glass is the work of Clayton and Bell. When the chapel was restored in the early 2010s the windows were removed and restored by Chapel Studios Stained Glass of Kings Langley, Hertfordshire.
Sculpted busts of the Twelve Apostles and the Old Testament prophets are set into roundels beneath the arches.
The organ gallery and west end with a mosaic inscription of the opening words of ‘Gloria in Excelsis Deo’ (Photograph: Patrick Comerford, 2025)
The organ gallery at the west end is surmounted by an arch decorated with a mosaic inscription of the opening words from Gloria in Excelsis Deo: Gloria in Excelsis Deo et In terra pax hominibus bonæ voluntatis, ‘Glory to God in the highest and on earth peace to men of goodwill’.
The baptismal font is carved from a solid block of green marble and is adorned with the symbols of the Four Evangelists. The inscription, Nipson anomemata me monan opsin, is a palindrome in Ancient Greek inscribed on a Byzantine holy water font outside the Church of Hagia Sophia, Constantinople: Νίψον ἀνομήματα, μὴ μόναν ὄψιν, ‘Wash the sins, not only the face’.
A brass monastery bell hangs outside the vestry door and is adorned by an angel adorns the front. The Latin quotation is: Qui Me Tangit Vocem Meam Audit, ‘He who touches me hears my voice’.
The baptismal font is carved from a solid block of green marble and is adorned with the symbols of the Four Evangelists (Photograph: Patrick Comerford, 2025)
The first service in the chapel was held on Christmas Day 1891, with an official opening by the Bishop of London in June 1892.
The chapel took more than 25 years to complete. It includes more than 40 types of marble used in its finished design. In its early life, it had candlesticks, effigies, pews and altar cloths – all bought through fundraising by the medical community.
The vestibule between the entrance to the chapel and the nave is lined with plaques recording the names of people who donated towards the costs of the chapel, eminent hospital staff, as well as hospital staff who died on duty, including nurses such Dorothy Adams, Maudie Mason, and Grace Briscoe who died from influenza and scarlet fever in 1919.
The chapel hosted regular services throughout the week, led by the Middlesex Hospital’s resident chaplain. Sermons were broadcast throughout the wards over hospital radio so that those too sick to visit could be a part of the chapel’s activity. On two occasions, the BBC broadcast from the chapel as part of a series of national hospital radio shows.
The decaying 18th century hospital building was gradually demolished between 1929 and 1935, and rebuilt around the chapel.
The most unusual funeral in the chapel was probably that of the poet Rudyard Kipling in January 1936. Kipling was taken to the chapel, where his coffin was draped in a Union Jack and was placed before the altar. A bunch of violets on his coffin was sent by Lucy Baldwin, the wife of the Prime Minister, Stanley Baldwin, who was Kipling’s first cousin. His body was later cremated and his ashes were interred in Westminster Abbey.
Saint Peter and Saint Paul in a window by Clayton and Bell … 29 June is the Feast of Saint Peter and Saint Paul (Photograph: Patrick Comerford, 2025)
Although the chapel was not consecrated, and there was no legal Deed of Consecration, it was dedicated by Archbishop Cosmo Gordon Lang of Canterbury on 31 January 1939, when he described it as ‘without question one of the most beautiful hospital chapels in the realm’.
After the Middlesex Hospital was amalgamated into University College Hospital, the hospital buildings other than the chapel were completely demolished in 2008-2015, and were replaced by a new residential development.
When the hospital was demolished, the chapel was preserved as a Grade II* listed building and was renamed as the Fitzrovia Chapel. Today the chapel stands within Pearson Square, a privately owned public space belonging to Jones Lang LaSalle.
• The Fitzrovia Chapel no longer holds religious services and is managed by a charity, the Fitzrovia Chapel Foundation. It is a venue for non-religious ceremonies such as weddings and memorials, and has regular guided tours, exhibitions, quiet days and a cultural programme. It is open most Mondays, Tuesdays and Wednesdays from 11 am to 5 pm, on one Sunday a month from 12 noon to 5 pm, and takes part in Open House London in September and the Fitzrovia Arts Festival.
The Fitzrovia Chapel stands within Pearson Square, a privately owned public space (Photograph: Patrick Comerford, 2025)
Daily prayer in Ordinary Time 2025:
51, Sunday 29 June 2025,
Saint Peter and Saint Paul, Trinity II
Saint Peter and Saint Paul depicted in statues on the west front of Lichfield Cathedral (Photograph: Patrick Comerford, 2025)
Patrick Comerford
We are in Ordinary time and today is both the Feast of Saint Peter and Saint Paul, which gives a popular name to Peter-tide ordinations, and the Second Sunday after Trinity (Trinity II, 29 June 2025).
I hope to be at the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford this morning. Later today, the annual Greek Festival, Ελληνικο Γλεντι, takes place from 12 noon to 5 in Swinfen Harris Church Hall and the grounds of the Greek Orthodox Church on London Road, Stony Stratford, with live Greek music, traditional songs and dance by the Greek Brothers and Delta Dancers, Greek food and coffee, and a bar.
Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Saint Peter and Saint Paul in a pair of statues in the portico of the Church of Saint Peter and Saint Paul in Singapore (Photograph: Patrick Comerford, 2024)
Matthew 16: 13-19 (NRSVA):
13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, ‘Who do people say that the Son of Man is?’ 14 And they said, ‘Some say John the Baptist, but others Elijah, and still others Jeremiah or one of the prophets.’ 15 He said to them, ‘But who do you say that I am?’ 16 Simon Peter answered, ‘You are the Messiah, the Son of the living God.’ 17 And Jesus answered him, ‘Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.’
Saint Peter and Saint Paul depicted with Christ the King in a window in the Church of Saint Peter and Saint Paul in Olney, Buckinghamshire (Photograph: Patrick Comerford, 2025)
Today’s Reflection:
This morning’s reading at the Eucharist (Matthew 16: 13-19) follows yesterday’s reading about Jesus healing Simon Peter’s mother-in-law in her home in Capernaum (Matthew 8: 5-17), and we read today of Peter’s dramatic confession of faith and the promises of his future ministry.
During the past week, I marked the 25th anniversary of my ordination as deacon in 2000 and the 24th anniversary of my ordination as priest in 2001, attending the Patronal Festival Eucharist in the Chapel of Saint John’s Hospital, Lichfield, and Choral Evensong in Lichfield Cathedral. In recent days, many of my ordained colleagues have been posting photographs on social media celebrating the anniversaries of their ordinations too.
In the Calendar of the Church of England, today (29 June 2025) may be observed as the Festival of Peter and Paul; or as the Festival of Peter, alone; or as the Second Sunday after Trinity (Trinity II). In Anglican tradition, Petertide is one of the two traditional periods for the ordination of new priests and deacons – the other being Michaelmas, around 29 September.
The Cambridge poet-priest Malcolm Guite has said on his blog that Saint Peter’s Day and this season are appropriate for ordinations because Saint Peter is ‘the disciple who, for all his many mistakes, knew how to recover and hold on, who, for all his waverings was called by Jesus “the rock,” who learned the threefold lesson that every betrayal can ultimately be restored by love.’
Saint Peter argues with Saint Paul at Antioch, and Paul rebukes Peter for seemingly trying to insist that Gentiles must become Jews if they are to convert to Christianity (see Galatians 2: 11-13). But if Saint Peter gets it wrong in Antioch, he goes on to get it right at the first Council of the Church in Jerusalem (see Acts 15: 7-20). He later refers to Saint Paul as ‘our beloved brother’ and his letters as ‘scripture,’ even when they may be difficult to understand (see II Peter 3: 16-17).
A later Church tradition says Saint Peter and Saint Paul taught together in Rome, founded Christianity in the city, and suffered martyrdom at the same time, so that an icon of Saint Peter and Saint Paul, standing side-by-side, is a popular icon of Church unity and ecumenism in the Orthodox Church.
In the Orthodox Church, Saint Peter and Saint Paul are seen as figures of Church Unity, sharing a common faith and mission despite their differences. They are often seen as paired, flanking images at entrances to churches, and the icon of Christian Unity in the Orthodox tradition shows the Apostles Peter and Paul embracing each other – signs of the early Church overcoming its differences and affirming its diversity.
As they embrace each other in these icons, Peter and Paul are almost wrestling, arms around each other, beards so close they are almost intertwining. This icon reminds me of Psalm 133:
How very good and pleasant it is
when [brothers] live together in unity!
It is like the precious oil on the head,
running down upon the beard,
on the beard of Aaron,
running down over the collar of his robes.
It is like the dew of Hermon,
which falls on the mountains of Zion.
For there the Lord ordained his blessing,
life for evermore.
So, despite many readings of the New Testament, especially the Acts of the Apostles, that see Peter and Paul in conflict with each other rather than complementing each other, they can be models for Church Unity.
We may rejoice in the Church that our differences may complement each other. Pope Francis marked the feast of Saint Peter and Paul in 2020 by stressing the importance of unity in the Church and allowing ourselves to be challenged by God, urging people to spend less time complaining about what they see going wrong, and more time in prayer.
He noted that Saint Peter and Saint Paul were two very different men who ‘could argue heatedly’ but who ‘saw one another as brothers, as happens in close-knit families where there may be frequent arguments but unfailing love.’
God, he said, ‘did not command us to like one another, but to love one another. He is the one who unites us, without making us all alike.’
Saint Peter and Saint Paul depicted in a fresco in the Church of the Four Martyrs in Rethymnon in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Sunday 29 June 2025, Saint Peter and Saint Paul, Trinity II):
‘We Believe, We Belong?’ is the theme this week (29 June to 5 July) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel). This theme is introduced today with reflections by Rachael Anderson, former Senior Communications and Engagement Manager, USPG:
‘The USPG Annual Conference is a highlight for both staff and supporters in our calendar of events. As you pray this week, many (maybe including you!) will be joining together for three days at the Hayes Conference Centre in Swanwick to listen to inspiring talks, take part in interactive workshops, worship together and of course get the chance to reconnect with USPG friends, new and old.
‘The theme of the conference is “We Believe, We Belong?” and centres around the 1700th anniversary of the Nicene Creed (AD 325) – a key summary of our common faith. Delegates from across the Anglican Communion will be reflecting on how we deepen this fellowship and commitment to each other across the wonderful diversity of cultures, contexts and languages within the Communion. We are delighted that members of USPG’s Communion-Wide Advisory Group will be in attendance and speaking to these subjects within their own contexts.
‘We will be exploring how the core truths of the Bible unite us, but also critically examine whether all people feel like they belong within the Church, especially concerning USPG’s key areas of championing justice - gender, economic, environmental and race.
‘We look forward to the learning and growth we will achieve during this time together.
‘For updates of the conference as it happens, follow us on social media @USPGglobal.’
The USPG prayer diary today (Sunday 29 June 2025, Saint Peter and Saint Paul, Trinity II) invites us to pray by reading and meditating on Matthew 16: 13-19.
Saint Peter and Saint Paul depicted in a two-light window by Clayton and Bell in the Fitzrovia Chapel, London (Photograph: Patrick Comerford, 2025)
The Collect:
Almighty God,
whose blessed apostles Peter and Paul
glorified you in their death as in their life:
grant that your Church,
inspired by their teaching and example,
and made one by your Spirit,
may ever stand firm upon the one foundation,
Jesus Christ your Son our Lord,
who i and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Almighty God,
who on the day of Pentecost
sent your Holy Spirit to the apostles
with the wind from heaven and in tongues of flame,
filling them with joy and boldness to preach the gospel:
by the power of the same Spirit
strengthen us to witness to your truth
and to draw everyone to the fire of your love;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
Saint Peter and Saint Paul depicted in a window in All Saints’ Church in Calverton near Stony Stratford (Photograph: Patrick Comerford, 2025)
Scripture quotations are from the New Revised Standard Version, Updated Edition copyright © 2021, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.
Patrick Comerford
We are in Ordinary time and today is both the Feast of Saint Peter and Saint Paul, which gives a popular name to Peter-tide ordinations, and the Second Sunday after Trinity (Trinity II, 29 June 2025).
I hope to be at the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford this morning. Later today, the annual Greek Festival, Ελληνικο Γλεντι, takes place from 12 noon to 5 in Swinfen Harris Church Hall and the grounds of the Greek Orthodox Church on London Road, Stony Stratford, with live Greek music, traditional songs and dance by the Greek Brothers and Delta Dancers, Greek food and coffee, and a bar.
Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Saint Peter and Saint Paul in a pair of statues in the portico of the Church of Saint Peter and Saint Paul in Singapore (Photograph: Patrick Comerford, 2024)
Matthew 16: 13-19 (NRSVA):
13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, ‘Who do people say that the Son of Man is?’ 14 And they said, ‘Some say John the Baptist, but others Elijah, and still others Jeremiah or one of the prophets.’ 15 He said to them, ‘But who do you say that I am?’ 16 Simon Peter answered, ‘You are the Messiah, the Son of the living God.’ 17 And Jesus answered him, ‘Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.’
Saint Peter and Saint Paul depicted with Christ the King in a window in the Church of Saint Peter and Saint Paul in Olney, Buckinghamshire (Photograph: Patrick Comerford, 2025)
Today’s Reflection:
This morning’s reading at the Eucharist (Matthew 16: 13-19) follows yesterday’s reading about Jesus healing Simon Peter’s mother-in-law in her home in Capernaum (Matthew 8: 5-17), and we read today of Peter’s dramatic confession of faith and the promises of his future ministry.
During the past week, I marked the 25th anniversary of my ordination as deacon in 2000 and the 24th anniversary of my ordination as priest in 2001, attending the Patronal Festival Eucharist in the Chapel of Saint John’s Hospital, Lichfield, and Choral Evensong in Lichfield Cathedral. In recent days, many of my ordained colleagues have been posting photographs on social media celebrating the anniversaries of their ordinations too.
In the Calendar of the Church of England, today (29 June 2025) may be observed as the Festival of Peter and Paul; or as the Festival of Peter, alone; or as the Second Sunday after Trinity (Trinity II). In Anglican tradition, Petertide is one of the two traditional periods for the ordination of new priests and deacons – the other being Michaelmas, around 29 September.
The Cambridge poet-priest Malcolm Guite has said on his blog that Saint Peter’s Day and this season are appropriate for ordinations because Saint Peter is ‘the disciple who, for all his many mistakes, knew how to recover and hold on, who, for all his waverings was called by Jesus “the rock,” who learned the threefold lesson that every betrayal can ultimately be restored by love.’
Saint Peter argues with Saint Paul at Antioch, and Paul rebukes Peter for seemingly trying to insist that Gentiles must become Jews if they are to convert to Christianity (see Galatians 2: 11-13). But if Saint Peter gets it wrong in Antioch, he goes on to get it right at the first Council of the Church in Jerusalem (see Acts 15: 7-20). He later refers to Saint Paul as ‘our beloved brother’ and his letters as ‘scripture,’ even when they may be difficult to understand (see II Peter 3: 16-17).
A later Church tradition says Saint Peter and Saint Paul taught together in Rome, founded Christianity in the city, and suffered martyrdom at the same time, so that an icon of Saint Peter and Saint Paul, standing side-by-side, is a popular icon of Church unity and ecumenism in the Orthodox Church.
In the Orthodox Church, Saint Peter and Saint Paul are seen as figures of Church Unity, sharing a common faith and mission despite their differences. They are often seen as paired, flanking images at entrances to churches, and the icon of Christian Unity in the Orthodox tradition shows the Apostles Peter and Paul embracing each other – signs of the early Church overcoming its differences and affirming its diversity.
As they embrace each other in these icons, Peter and Paul are almost wrestling, arms around each other, beards so close they are almost intertwining. This icon reminds me of Psalm 133:
How very good and pleasant it is
when [brothers] live together in unity!
It is like the precious oil on the head,
running down upon the beard,
on the beard of Aaron,
running down over the collar of his robes.
It is like the dew of Hermon,
which falls on the mountains of Zion.
For there the Lord ordained his blessing,
life for evermore.
So, despite many readings of the New Testament, especially the Acts of the Apostles, that see Peter and Paul in conflict with each other rather than complementing each other, they can be models for Church Unity.
We may rejoice in the Church that our differences may complement each other. Pope Francis marked the feast of Saint Peter and Paul in 2020 by stressing the importance of unity in the Church and allowing ourselves to be challenged by God, urging people to spend less time complaining about what they see going wrong, and more time in prayer.
He noted that Saint Peter and Saint Paul were two very different men who ‘could argue heatedly’ but who ‘saw one another as brothers, as happens in close-knit families where there may be frequent arguments but unfailing love.’
God, he said, ‘did not command us to like one another, but to love one another. He is the one who unites us, without making us all alike.’
Saint Peter and Saint Paul depicted in a fresco in the Church of the Four Martyrs in Rethymnon in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Sunday 29 June 2025, Saint Peter and Saint Paul, Trinity II):
‘We Believe, We Belong?’ is the theme this week (29 June to 5 July) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel). This theme is introduced today with reflections by Rachael Anderson, former Senior Communications and Engagement Manager, USPG:
‘The USPG Annual Conference is a highlight for both staff and supporters in our calendar of events. As you pray this week, many (maybe including you!) will be joining together for three days at the Hayes Conference Centre in Swanwick to listen to inspiring talks, take part in interactive workshops, worship together and of course get the chance to reconnect with USPG friends, new and old.
‘The theme of the conference is “We Believe, We Belong?” and centres around the 1700th anniversary of the Nicene Creed (AD 325) – a key summary of our common faith. Delegates from across the Anglican Communion will be reflecting on how we deepen this fellowship and commitment to each other across the wonderful diversity of cultures, contexts and languages within the Communion. We are delighted that members of USPG’s Communion-Wide Advisory Group will be in attendance and speaking to these subjects within their own contexts.
‘We will be exploring how the core truths of the Bible unite us, but also critically examine whether all people feel like they belong within the Church, especially concerning USPG’s key areas of championing justice - gender, economic, environmental and race.
‘We look forward to the learning and growth we will achieve during this time together.
‘For updates of the conference as it happens, follow us on social media @USPGglobal.’
The USPG prayer diary today (Sunday 29 June 2025, Saint Peter and Saint Paul, Trinity II) invites us to pray by reading and meditating on Matthew 16: 13-19.
Saint Peter and Saint Paul depicted in a two-light window by Clayton and Bell in the Fitzrovia Chapel, London (Photograph: Patrick Comerford, 2025)
The Collect:
Almighty God,
whose blessed apostles Peter and Paul
glorified you in their death as in their life:
grant that your Church,
inspired by their teaching and example,
and made one by your Spirit,
may ever stand firm upon the one foundation,
Jesus Christ your Son our Lord,
who i and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Almighty God,
who on the day of Pentecost
sent your Holy Spirit to the apostles
with the wind from heaven and in tongues of flame,
filling them with joy and boldness to preach the gospel:
by the power of the same Spirit
strengthen us to witness to your truth
and to draw everyone to the fire of your love;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
Saint Peter and Saint Paul depicted in a window in All Saints’ Church in Calverton near Stony Stratford (Photograph: Patrick Comerford, 2025)
Scripture quotations are from the New Revised Standard Version, Updated Edition copyright © 2021, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.
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28 June 2025
Moat House in Lichfield,
and mulling over links
with the Moat House on
Lichfield Street, Tamworth
Moat House at the north end of Bird Street, Lichfield … its name recalls the story of the mediaeval moat around the Cathedral Close (Photograph: Patrick Comerford, 2025)
Patrick Comerford
I once suggested bringing together the two main local history groups in Lichfield and Tamworth – Lichfield Discovered and the Tamworth and District Society – for shared walking tours of Lichfield Street in Tamworth and Tamworth Street in Lichfield.
Nothing has come of these proposals – yet. But each time I pass the Moat House on Beacon Street in Lichfield, close to Lichfield Cathedral, as I did earlier this thing, I cannot but fail to impishly think of linking it with the Moat House, the former Comberford family home on Lichfield Street in Tamworth.
Moat House and Langton House are two neighbouring Georgian houses at the north end of Bird Street, Lichfield, between the Garden of Remembrance and the entrance to the Cathedral Close. They face the site of the former childhood home of David Garrick, close to the former museum and library. Both are reminders in their names alone of the moat that protected the cathedral in the Middle Ages and of the bishops who built and maintained it.
The Cathedral Close in Lichfield is almost an island onto itself, covering 16 acres and surrounded by a ditch on three sides, with and Minister Pool on the fourth, south side.
According to a 14th century Lichfield chronicler, Roger de Clinton, Bishop of Lichfield (1129-1148), surrounded the Cathedral Close in the early 12th century with a ditch and he fortified the castle or castrum of Lichfield. His work may have included building a wall and gates, strengthening the Cathedral Close.
About a century later, Walter Langton, one of his successors as Bishop of Lichfield (1296-1321), built a new palace in the north-east corner of the Cathedral Close, and he converted a canonical house in the north-west corner into a common residence for the vicars choral.
However, there is no evidence that the ditch around the Close was ever filled with water, and it was dry at the end of the 16th century.
The names of both the Moat House and Langton House, a pair of semi-detached houses on the east side at the north end of Bird Street, recall the work of these two bishops.
Moat House was built on Bird Street in the mid-18th century, probably around 1750, by Thomas Ames, a Lichfield-based builder, in the south-west part of the Close ditch.
Moat House is a Grade II listed building, along with the attached wall to the left and an outbuilding to the rear.
The house is built in the Georgian style in brick with, ashlar dressings, a hipped tile roof and brick stacks. It has a double-depth plan, two storeys with an attic, a four-window range, and a top cornice.
The segmental-headed entrance to the left of centre has a doorcase with an architrave and consoled pediment, with an enriched radial-bar fanlight over a six-panel door.
The windows have sills and rubbed brick flat arches with keys over 12-pane sashes, and there are hipped dormers with casements. The left return has two brick platt bands. There is a 20th century wing to the left of the segmental-headed window with a pegged cross-casement that has leaded glazing.
The rear of Moat House has two coped gables and an attached small gabled outbuilding to the right. There are varied window arrangements, including a 19th century canted bay window.
It is worth looking for the two 18th century rainwater heads with downspouts., and for the stone-coped wall to the left with its a segmental-headed entrance with a plank door.
In the early 19th century, this house was home to Henry Chinn, a lawyer who founded a long-lived legal practice in Lichfield. Henry Chinn was articled as a clerk to William Jackson, a proctor, in 1798. Later that year, he transferred to George Hand of Beacon Place. Hand died childless in 1806, and Chinn continued the practice, admitting his son Thomas in 1816.
The Chinns used Langton House, the house next door to Moat House in Beacon Street, as their offices. The practice survived in the family until the death of Alan Chinn in 1919.
Today, Moat House is divided into offices that are inter-connected with Langton House, on the south side. Like Moat House, Langton House was built in the mid-18th century, probably around 1775, and is also a Grade II building. It was built in the Georgian style as a three-storey house, with a double-depth plan, a four-window range and a top cornice. It is built in brick with ashlar dressings, and it has a hipped tile roof with brick stacks.
There is a segmental-headed entrance to the right of the centre that has a doorcase with an architrave and a consoled pediment, and a radial-bar fanlight over paired three-panel doors. The windows have sills and rubbed brick flat arches over 12-pane sashes, and six-pane sashes on the second floor.
The three-window right return has similar windows over a single-storey wing, with a 12-pane sash window and a plastered return with an end stack. At the rear of the house there is an interesting round-headed stair window.
Although these neighbouring houses now form one block of inter-connected offices, they are a reminder of the once elegant Georgian townhouses that were built as family homes in Lichfield in the 18th century.
Langton House was built in the mid-18th century, probably around 1775, and is also a Grade II building (Photograph: Patrick Comerford, 2025)
Patrick Comerford
I once suggested bringing together the two main local history groups in Lichfield and Tamworth – Lichfield Discovered and the Tamworth and District Society – for shared walking tours of Lichfield Street in Tamworth and Tamworth Street in Lichfield.
Nothing has come of these proposals – yet. But each time I pass the Moat House on Beacon Street in Lichfield, close to Lichfield Cathedral, as I did earlier this thing, I cannot but fail to impishly think of linking it with the Moat House, the former Comberford family home on Lichfield Street in Tamworth.
Moat House and Langton House are two neighbouring Georgian houses at the north end of Bird Street, Lichfield, between the Garden of Remembrance and the entrance to the Cathedral Close. They face the site of the former childhood home of David Garrick, close to the former museum and library. Both are reminders in their names alone of the moat that protected the cathedral in the Middle Ages and of the bishops who built and maintained it.
The Cathedral Close in Lichfield is almost an island onto itself, covering 16 acres and surrounded by a ditch on three sides, with and Minister Pool on the fourth, south side.
According to a 14th century Lichfield chronicler, Roger de Clinton, Bishop of Lichfield (1129-1148), surrounded the Cathedral Close in the early 12th century with a ditch and he fortified the castle or castrum of Lichfield. His work may have included building a wall and gates, strengthening the Cathedral Close.
About a century later, Walter Langton, one of his successors as Bishop of Lichfield (1296-1321), built a new palace in the north-east corner of the Cathedral Close, and he converted a canonical house in the north-west corner into a common residence for the vicars choral.
However, there is no evidence that the ditch around the Close was ever filled with water, and it was dry at the end of the 16th century.
The names of both the Moat House and Langton House, a pair of semi-detached houses on the east side at the north end of Bird Street, recall the work of these two bishops.
Moat House was built on Bird Street in the mid-18th century, probably around 1750, by Thomas Ames, a Lichfield-based builder, in the south-west part of the Close ditch.
Moat House is a Grade II listed building, along with the attached wall to the left and an outbuilding to the rear.
The house is built in the Georgian style in brick with, ashlar dressings, a hipped tile roof and brick stacks. It has a double-depth plan, two storeys with an attic, a four-window range, and a top cornice.
The segmental-headed entrance to the left of centre has a doorcase with an architrave and consoled pediment, with an enriched radial-bar fanlight over a six-panel door.
The windows have sills and rubbed brick flat arches with keys over 12-pane sashes, and there are hipped dormers with casements. The left return has two brick platt bands. There is a 20th century wing to the left of the segmental-headed window with a pegged cross-casement that has leaded glazing.
The rear of Moat House has two coped gables and an attached small gabled outbuilding to the right. There are varied window arrangements, including a 19th century canted bay window.
It is worth looking for the two 18th century rainwater heads with downspouts., and for the stone-coped wall to the left with its a segmental-headed entrance with a plank door.
In the early 19th century, this house was home to Henry Chinn, a lawyer who founded a long-lived legal practice in Lichfield. Henry Chinn was articled as a clerk to William Jackson, a proctor, in 1798. Later that year, he transferred to George Hand of Beacon Place. Hand died childless in 1806, and Chinn continued the practice, admitting his son Thomas in 1816.
The Chinns used Langton House, the house next door to Moat House in Beacon Street, as their offices. The practice survived in the family until the death of Alan Chinn in 1919.
Today, Moat House is divided into offices that are inter-connected with Langton House, on the south side. Like Moat House, Langton House was built in the mid-18th century, probably around 1775, and is also a Grade II building. It was built in the Georgian style as a three-storey house, with a double-depth plan, a four-window range and a top cornice. It is built in brick with ashlar dressings, and it has a hipped tile roof with brick stacks.
There is a segmental-headed entrance to the right of the centre that has a doorcase with an architrave and a consoled pediment, and a radial-bar fanlight over paired three-panel doors. The windows have sills and rubbed brick flat arches over 12-pane sashes, and six-pane sashes on the second floor.
The three-window right return has similar windows over a single-storey wing, with a 12-pane sash window and a plastered return with an end stack. At the rear of the house there is an interesting round-headed stair window.
Although these neighbouring houses now form one block of inter-connected offices, they are a reminder of the once elegant Georgian townhouses that were built as family homes in Lichfield in the 18th century.
Langton House was built in the mid-18th century, probably around 1775, and is also a Grade II building (Photograph: Patrick Comerford, 2025)
Daily prayer in Ordinary Time 2025:
50, Saturday 28 June 2025
‘Jesus Heals the Centurion’s Servant’ … a modern Greek Orthodox icon
Patrick Comerford
We are in Ordinary time and tomorrow is both the Feast of Saint Peter and Saint Paul, which gives a popular name to Peter-tide ordinations, and the Second Sunday after Trinity (Trinity II, 29 June 2025). The Church Calendar today remembers Saint Irenæus (ca 200), Bishop of Lyons and Teacher of the Faith.
Today is an Ember Day, marked on the Wednesday, Friday and Saturday in the week before the Sunday nearest to 29 June as days of prayer for those to be ordained deacon or priest. Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Jesus heals Saint Peter’s Mother-in-Law … a stained-glass window in Saint John the Baptist Church, Blisworth, Northamptonshire (Photograph: Patrick Comerford, 2024)
Matthew 8: 5-17 (NRSVA):
5 When he entered Capernaum, a centurion came to him, appealing to him 6 and saying, ‘Lord, my servant is lying at home paralysed, in terrible distress.’ 7 And he said to him, ‘I will come and cure him.’ 8 The centurion answered, ‘Lord, I am not worthy to have you come under my roof; but only speak the word, and my servant will be healed. 9 For I also am a man under authority, with soldiers under me; and I say to one, “Go”, and he goes, and to another, “Come”, and he comes, and to my slave, “Do this”, and the slave does it.’ 10 When Jesus heard him, he was amazed and said to those who followed him, ‘Truly I tell you, in no one in Israel have I found such faith. 11 I tell you, many will come from east and west and will eat with Abraham and Isaac and Jacob in the kingdom of heaven, 12 while the heirs of the kingdom will be thrown into the outer darkness, where there will be weeping and gnashing of teeth.’ 13 And to the centurion Jesus said, ‘Go; let it be done for you according to your faith.’ And the servant was healed in that hour.
14 When Jesus entered Peter’s house, he saw his mother-in-law lying in bed with a fever; 15 he touched her hand, and the fever left her, and she got up and began to serve him. 16 That evening they brought to him many who were possessed by demons; and he cast out the spirits with a word, and cured all who were sick. 17 This was to fulfil what had been spoken through the prophet Isaiah, ‘He took our infirmities and bore our diseases.’
Jesus Heals Simon Peter's Mother-in-Law … a panel in a window in Saint Mary and Saint Giles Church, Stony Stratford (Photograph: Patrick Comerford, 2024)
Today’s Reflection:
This morning’s reading at the Eucharist (Matthew 8: 5-17), with its two healing stories, and yesterday’s account of the healing of the man with leprosy (Matthew 8: 1-4), follow on from our series of readings from the Sermon on the Mount in Saint Matthew’s Gospel, including the feeding of the multitude and the Beatitudes.
The immediate impact of these three healing stories should impress on the reader that teaching and doctrine are immediately and intimately connected with care for the marginalised and people on the edges on or excluded from society.
There are two healing stories in this morning’s reading: the healing of the centurion’s servant in Capernaum (Matthew 8: 5-13), and the healing of the mother-in-law of Peter (verses 14-17). This reading deals with some everyday questions that we all come across in our lives: compassion and healing, humanity and humility, power and authority, how employers treat the workforce, who is an insider in our society and who is an outsider?
1, Matthew 8: 5-13:
Centurions show up frequently in the Gospels and in the Acts of the Apostles. A centurion (ἑκατόνταρχος, hekatóntarkhos) was a commander, nominally of a century or a military unit of 100 legionaries. The size of the century changed over time, and by the time of Christ it had been reduced to 80 men. A centurion's symbol of office was the vine staff – in contrast to Christ, who is the true vine.
It is surprising that these figures in the Roman occupation are portrayed in such positive and devout ways in the New Testament, including today’s Gospel reading at the Eucharist (Matthew 8: 5-13; cf Luke 7: 1-10). They respond to Christ by recognising his identity and, at times, with faith.
In Saint Luke’s version of this event, a group of Jewish elders come to Jesus, not on behalf of the dying slave, but on behalf of the centurion. They come not on behalf of a powerless person, but on behalf of the powerful man. They speak up for him, not because he might return the favour, but because he has already done them favours.
The onlookers and the early readers would know that it was against Jewish custom to enter a gentile’s, a Roman’s, a centurion’s home. The centurion, for his part, must surely know that despite what Jesus may do, the slave too will eventually die, even if in old age, so his only motivations can be love and compassion, like the love of a parent.
This centurion can say do this, can say do that, but there is one thing he cannot do. He cannot give life itself. He recognises his limitations. He knows that he is dependent on Christ. In other words, he knows he is not self-dependent, he has to depend on God. He is a man of moving humility.
The centurion in Capernaum is not Jewish, he is an outsider. We do not know how he prays, or how he lives, or how he worships. In Saint Luke’s account, it is enough for the people of Capernaum, and for Jesus, that he loves the people. He builds a place for the people to worship, to learn and to meet. He cares for their needs, physical and spiritual.
I imagine this centurion already knew about Jesus and his disciples, and that Jesus and the disciples knew who the centurion was. It is probable that Capernaum was the hometown of Simon Peter, Andrew, James and John, as well as the Gospel writer Matthew. Jesus has taught in the synagogue in Capernaum and then heals a man there who was possessed by an unclean spirit.
We do not know about the future faith of this centurion, whether he changed roles, changed his lifestyle, left politics and the army life behind him.
We do not know about the past or the future of the servant. Culturally, because of translations over the centuries, we have referred to him as the centurion’s servant or slave. But the centurion calls him ‘παῖς μου’ (pais mou, my child) in Matthew, and the word παῖς is instead δοῦλος (doulos, ‘born slave’) in Luke (see Luke 7: 2).
We know this servant, child or slave, is found in good health … but for how long? Did he live to an old age? Did he gain promotion, or even his freedom? What about his later religious beliefs? We do not know.
This surprising story tells us that those we perceive as our enemies, as outsiders, as strangers, as foreigners, can teach us so much about trust and faith. In the end, this story is reminiscent of Christ’s teaching earlier in the Sermon on the Mount: ‘Love your enemies and pray for those who persecute you’ (Matthew 5: 44).
If we concentrate on healing and the miracle potential of this story, we may just sell ourselves short and miss the point of the story. Indeed, we know very little about the healing in this story, it tells us nothing about a healing ministry, it just tells us later that ‘the servant was healed in that hour’ (see verse 13).
Perhaps the real miracle is to be found when we wake up to the reminder once again that Jesus is concerned for those we regard as the outsider, those we treat as the other, those we exclude.
Who are our modern-day Gentiles? Those we describe as unbelievers, agnostics, atheists or secularists? These are the people the Church needs to listen to and to talk to today, just as Christ listens to the centurion.
Jesus commends the centurion for his πίστις (pistis), faith, trust or belief. He has seen nothing like it, even among his own people. He commends the centurion for his faith, and invites us to embrace that calling to live as people of faith.
It is interesting that seemingly the child, servant or slave is not aware of any of this, and is left playing a rather passive role in the story.
So, we should note that Christ does not discriminate against the centurion, or against the child, servant or slave. He makes no distinctions, no categorisation, allows no compartmentalisation. We do not know the religion, the ethnicity, the sexuality or the cultural background of the one who is healed.
Christ does not allow us to hold on to any prejudices or attitudes that tolerate racism, sexism, and ageism. We judge other people’s worthiness every time we withhold compassion or refuse to stand up for justice in solidarity with the oppressed, the ostracised, and the under-served. Will we take our cues from Christ and let God’s compassion and justice demolish the dividing lines we draw to protect ourselves?
2, Matthew 8: 14-17:
Immediately after healing the centurion’s servant, Christ also heals Simon Peter’s mother-in-law at her home in Capernaum (Matthew 8: 15-17). She remains unnamed, and she is identified only by her relationship to Simon Peter. Indeed, there is no reference at all to her daughter, Simon Peter’s wife.
All three synoptic gospels, Matthew, Mark, and Luke, tell this healing story (see Matthew 8: 14-17; Mark 1: 29-31; Luke 4: 38-40). Matthew says Jesus ‘touched’ the woman's hand, Mark say he ‘grasped’ it, and in Luke he simply ‘rebuked the fever’. Mark says the house was the home of Simon and Andrew, who both interceded with Jesus for the woman. Luke alone says she had a high fever. In all three synoptic Gospels, the healing of Peter’s mother-in-law and of a demon-possessed man trigger a wave of sick and possessed people being brought to Jesus.
Mother-in-law jokes illustrated many seaside postcards and were part of the stock-in-trade of comedians in the 1960s and well into the 1970s. Those mothers-in-law were never named, and the jokes served to emphasise the domestic role – perhaps servile role – of women in homes and families in those days.
But mothers-in-law were also mothers, grandmothers, aunts, sisters, wives, nieces and daughters; they had careers, hopes and ambitions, fears, illnesses, and sufferings; they had love and emotions; and they had names … none of which were acknowledged in those postcards or comic sketches.
Yet a closer reading of this story shows that it does not reinforce a woman’s place as being servile or secondary, the ‘complementarian’ view offered by some commentators who claim they are ‘conservative evangelicals.’ It is not a story about a woman taking a late Saturday morning weekend sleep-in on her bed, and then getting up ‘to make the tea’.
The verb for serving, διακονέω (diakoneo) in verse 15, in reference to this woman, means to wait, attend upon, serve, or to be an attendant or assistant. Later, in the Acts of the Apostles and other places in the New Testament, it means to minister to, relieve, assist, or supply with the necessaries of life, or provide the means of living, to do the work of the διάκονος or deacon (see I Timothy 3: 10, 13; I Peter 4: 11), even to be in charge or to administer (see II Corinthians 3: 3, 8: 19-20; I Peter 1: 12, 4: 10).
The word describing this woman’s service also describes the angels who minister to Jesus after he is tempted in the wilderness (Matthew 4: 11; Mark 1: 13), the work of his female disciples (Luke 8: 1-3), and describes Martha of Bethany when she serves while her sister Mary sits at Jesus’s feet and learns, before Jesus specifically affirms Mary’s choice (Luke 10: 38-42).
Most significantly, this word describes Jesus himself, when he explains to his disciples that ‘whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be slave of all. For the Son of Man came not to be served but to serve, and to give his life a ransom for many’ (see Matthew 20: 26-28).
Being healed is not just about personal relief but also about being restored to a place where one can serve and contribute to the community. The Book of Common Prayerdescribes God as the one ‘whose service is perfect freedom,’ and this is modelled by Peter’s mother-in-law. Her response to Jesus healing her is a model not just for women but for all Christian ministry, for all Christian service, for all being ordained this Petertide.
In the kingdom, serving is not women’s work, it is everybody’s work.
A healing touch … a sculpture facing the main entrance to Milton Keynes University Hospital (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 28 June 2025):
‘Windrush Day’ has been the theme this week (22-28 June) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel). This theme was introduced last Sunday with reflections by Rachael Anderson, former Senior Communications and Engagement Manager, USPG.
The USPG prayer diary today (Saturday 28 June 2025) invites us to pray:
Father, give us a spirit of celebration for the people around us. We pray that by your Spirit, hope will arise.
The Collect:
God of peace,
who through the ministry of your servant Irenæus
strengthened the true faith
and brought harmony to your Church:
keep us steadfast in your true religion,
and renew us in faith and love,
that we may always walk in the way that leads to eternal life;
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 Collect for those to be ordained:
Almighty God, the giver of all good gifts,
by your Holy Spirit you have appointed
various orders of ministry in the Church:
look with mercy on your servants
now called to be deacons and priests;
maintain them in truth and renew them in holiness,
that by word and good example they may faithfully serve you
to the glory of your name and the benefit of your Church;
through the merits of our Saviour Jesus Christ,
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 truth,
whose Wisdom set her table
and invited us to eat the bread and drink the wine
of the kingdom:
help us to lay aside all foolishness
and to live and walk in the way of insight,
that we may come with Irenæus to the eternal feast of heaven;
through Jesus Christ our Lord.
Heavenly Father,
whose ascended Son gave gifts of leadership and service to the Church:
strengthen us who have received this holy food
to be good stewards of your manifold grace,
through him who came not to be served but to serve,
and give his life as a ransom for many,
Jesus Christ our Lord.
Collect on the Eve of Peter and Paul:
Almighty God,
whose blessed apostles Peter and Paul
glorified you in their death as in their life:
grant that your Church,
inspired by their teaching and example,
and made one by your Spirit,
may ever stand firm upon the one foundation,
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.
Collect on the Eve of Trinity II:
Lord, you have taught us
that all our doings without love are nothing worth:
send your Holy Spirit
and pour into our hearts that most excellent gift of love,
the true bond of peace and of all virtues,
without which whoever lives is counted dead before you.
Grant this for your only Son Jesus Christ’s sake,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s reflections
Continued tomorrow
Healing prayers … the window ledge in the chapel Dr Milley’s Hospital on Beacon Street, Lichfield (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version, Updated Edition copyright © 2021, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.
Patrick Comerford
We are in Ordinary time and tomorrow is both the Feast of Saint Peter and Saint Paul, which gives a popular name to Peter-tide ordinations, and the Second Sunday after Trinity (Trinity II, 29 June 2025). The Church Calendar today remembers Saint Irenæus (ca 200), Bishop of Lyons and Teacher of the Faith.
Today is an Ember Day, marked on the Wednesday, Friday and Saturday in the week before the Sunday nearest to 29 June as days of prayer for those to be ordained deacon or priest. Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Jesus heals Saint Peter’s Mother-in-Law … a stained-glass window in Saint John the Baptist Church, Blisworth, Northamptonshire (Photograph: Patrick Comerford, 2024)
Matthew 8: 5-17 (NRSVA):
5 When he entered Capernaum, a centurion came to him, appealing to him 6 and saying, ‘Lord, my servant is lying at home paralysed, in terrible distress.’ 7 And he said to him, ‘I will come and cure him.’ 8 The centurion answered, ‘Lord, I am not worthy to have you come under my roof; but only speak the word, and my servant will be healed. 9 For I also am a man under authority, with soldiers under me; and I say to one, “Go”, and he goes, and to another, “Come”, and he comes, and to my slave, “Do this”, and the slave does it.’ 10 When Jesus heard him, he was amazed and said to those who followed him, ‘Truly I tell you, in no one in Israel have I found such faith. 11 I tell you, many will come from east and west and will eat with Abraham and Isaac and Jacob in the kingdom of heaven, 12 while the heirs of the kingdom will be thrown into the outer darkness, where there will be weeping and gnashing of teeth.’ 13 And to the centurion Jesus said, ‘Go; let it be done for you according to your faith.’ And the servant was healed in that hour.
14 When Jesus entered Peter’s house, he saw his mother-in-law lying in bed with a fever; 15 he touched her hand, and the fever left her, and she got up and began to serve him. 16 That evening they brought to him many who were possessed by demons; and he cast out the spirits with a word, and cured all who were sick. 17 This was to fulfil what had been spoken through the prophet Isaiah, ‘He took our infirmities and bore our diseases.’
Jesus Heals Simon Peter's Mother-in-Law … a panel in a window in Saint Mary and Saint Giles Church, Stony Stratford (Photograph: Patrick Comerford, 2024)
Today’s Reflection:
This morning’s reading at the Eucharist (Matthew 8: 5-17), with its two healing stories, and yesterday’s account of the healing of the man with leprosy (Matthew 8: 1-4), follow on from our series of readings from the Sermon on the Mount in Saint Matthew’s Gospel, including the feeding of the multitude and the Beatitudes.
The immediate impact of these three healing stories should impress on the reader that teaching and doctrine are immediately and intimately connected with care for the marginalised and people on the edges on or excluded from society.
There are two healing stories in this morning’s reading: the healing of the centurion’s servant in Capernaum (Matthew 8: 5-13), and the healing of the mother-in-law of Peter (verses 14-17). This reading deals with some everyday questions that we all come across in our lives: compassion and healing, humanity and humility, power and authority, how employers treat the workforce, who is an insider in our society and who is an outsider?
1, Matthew 8: 5-13:
Centurions show up frequently in the Gospels and in the Acts of the Apostles. A centurion (ἑκατόνταρχος, hekatóntarkhos) was a commander, nominally of a century or a military unit of 100 legionaries. The size of the century changed over time, and by the time of Christ it had been reduced to 80 men. A centurion's symbol of office was the vine staff – in contrast to Christ, who is the true vine.
It is surprising that these figures in the Roman occupation are portrayed in such positive and devout ways in the New Testament, including today’s Gospel reading at the Eucharist (Matthew 8: 5-13; cf Luke 7: 1-10). They respond to Christ by recognising his identity and, at times, with faith.
In Saint Luke’s version of this event, a group of Jewish elders come to Jesus, not on behalf of the dying slave, but on behalf of the centurion. They come not on behalf of a powerless person, but on behalf of the powerful man. They speak up for him, not because he might return the favour, but because he has already done them favours.
The onlookers and the early readers would know that it was against Jewish custom to enter a gentile’s, a Roman’s, a centurion’s home. The centurion, for his part, must surely know that despite what Jesus may do, the slave too will eventually die, even if in old age, so his only motivations can be love and compassion, like the love of a parent.
This centurion can say do this, can say do that, but there is one thing he cannot do. He cannot give life itself. He recognises his limitations. He knows that he is dependent on Christ. In other words, he knows he is not self-dependent, he has to depend on God. He is a man of moving humility.
The centurion in Capernaum is not Jewish, he is an outsider. We do not know how he prays, or how he lives, or how he worships. In Saint Luke’s account, it is enough for the people of Capernaum, and for Jesus, that he loves the people. He builds a place for the people to worship, to learn and to meet. He cares for their needs, physical and spiritual.
I imagine this centurion already knew about Jesus and his disciples, and that Jesus and the disciples knew who the centurion was. It is probable that Capernaum was the hometown of Simon Peter, Andrew, James and John, as well as the Gospel writer Matthew. Jesus has taught in the synagogue in Capernaum and then heals a man there who was possessed by an unclean spirit.
We do not know about the future faith of this centurion, whether he changed roles, changed his lifestyle, left politics and the army life behind him.
We do not know about the past or the future of the servant. Culturally, because of translations over the centuries, we have referred to him as the centurion’s servant or slave. But the centurion calls him ‘παῖς μου’ (pais mou, my child) in Matthew, and the word παῖς is instead δοῦλος (doulos, ‘born slave’) in Luke (see Luke 7: 2).
We know this servant, child or slave, is found in good health … but for how long? Did he live to an old age? Did he gain promotion, or even his freedom? What about his later religious beliefs? We do not know.
This surprising story tells us that those we perceive as our enemies, as outsiders, as strangers, as foreigners, can teach us so much about trust and faith. In the end, this story is reminiscent of Christ’s teaching earlier in the Sermon on the Mount: ‘Love your enemies and pray for those who persecute you’ (Matthew 5: 44).
If we concentrate on healing and the miracle potential of this story, we may just sell ourselves short and miss the point of the story. Indeed, we know very little about the healing in this story, it tells us nothing about a healing ministry, it just tells us later that ‘the servant was healed in that hour’ (see verse 13).
Perhaps the real miracle is to be found when we wake up to the reminder once again that Jesus is concerned for those we regard as the outsider, those we treat as the other, those we exclude.
Who are our modern-day Gentiles? Those we describe as unbelievers, agnostics, atheists or secularists? These are the people the Church needs to listen to and to talk to today, just as Christ listens to the centurion.
Jesus commends the centurion for his πίστις (pistis), faith, trust or belief. He has seen nothing like it, even among his own people. He commends the centurion for his faith, and invites us to embrace that calling to live as people of faith.
It is interesting that seemingly the child, servant or slave is not aware of any of this, and is left playing a rather passive role in the story.
So, we should note that Christ does not discriminate against the centurion, or against the child, servant or slave. He makes no distinctions, no categorisation, allows no compartmentalisation. We do not know the religion, the ethnicity, the sexuality or the cultural background of the one who is healed.
Christ does not allow us to hold on to any prejudices or attitudes that tolerate racism, sexism, and ageism. We judge other people’s worthiness every time we withhold compassion or refuse to stand up for justice in solidarity with the oppressed, the ostracised, and the under-served. Will we take our cues from Christ and let God’s compassion and justice demolish the dividing lines we draw to protect ourselves?
2, Matthew 8: 14-17:
Immediately after healing the centurion’s servant, Christ also heals Simon Peter’s mother-in-law at her home in Capernaum (Matthew 8: 15-17). She remains unnamed, and she is identified only by her relationship to Simon Peter. Indeed, there is no reference at all to her daughter, Simon Peter’s wife.
All three synoptic gospels, Matthew, Mark, and Luke, tell this healing story (see Matthew 8: 14-17; Mark 1: 29-31; Luke 4: 38-40). Matthew says Jesus ‘touched’ the woman's hand, Mark say he ‘grasped’ it, and in Luke he simply ‘rebuked the fever’. Mark says the house was the home of Simon and Andrew, who both interceded with Jesus for the woman. Luke alone says she had a high fever. In all three synoptic Gospels, the healing of Peter’s mother-in-law and of a demon-possessed man trigger a wave of sick and possessed people being brought to Jesus.
Mother-in-law jokes illustrated many seaside postcards and were part of the stock-in-trade of comedians in the 1960s and well into the 1970s. Those mothers-in-law were never named, and the jokes served to emphasise the domestic role – perhaps servile role – of women in homes and families in those days.
But mothers-in-law were also mothers, grandmothers, aunts, sisters, wives, nieces and daughters; they had careers, hopes and ambitions, fears, illnesses, and sufferings; they had love and emotions; and they had names … none of which were acknowledged in those postcards or comic sketches.
Yet a closer reading of this story shows that it does not reinforce a woman’s place as being servile or secondary, the ‘complementarian’ view offered by some commentators who claim they are ‘conservative evangelicals.’ It is not a story about a woman taking a late Saturday morning weekend sleep-in on her bed, and then getting up ‘to make the tea’.
The verb for serving, διακονέω (diakoneo) in verse 15, in reference to this woman, means to wait, attend upon, serve, or to be an attendant or assistant. Later, in the Acts of the Apostles and other places in the New Testament, it means to minister to, relieve, assist, or supply with the necessaries of life, or provide the means of living, to do the work of the διάκονος or deacon (see I Timothy 3: 10, 13; I Peter 4: 11), even to be in charge or to administer (see II Corinthians 3: 3, 8: 19-20; I Peter 1: 12, 4: 10).
The word describing this woman’s service also describes the angels who minister to Jesus after he is tempted in the wilderness (Matthew 4: 11; Mark 1: 13), the work of his female disciples (Luke 8: 1-3), and describes Martha of Bethany when she serves while her sister Mary sits at Jesus’s feet and learns, before Jesus specifically affirms Mary’s choice (Luke 10: 38-42).
Most significantly, this word describes Jesus himself, when he explains to his disciples that ‘whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be slave of all. For the Son of Man came not to be served but to serve, and to give his life a ransom for many’ (see Matthew 20: 26-28).
Being healed is not just about personal relief but also about being restored to a place where one can serve and contribute to the community. The Book of Common Prayerdescribes God as the one ‘whose service is perfect freedom,’ and this is modelled by Peter’s mother-in-law. Her response to Jesus healing her is a model not just for women but for all Christian ministry, for all Christian service, for all being ordained this Petertide.
In the kingdom, serving is not women’s work, it is everybody’s work.
A healing touch … a sculpture facing the main entrance to Milton Keynes University Hospital (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 28 June 2025):
‘Windrush Day’ has been the theme this week (22-28 June) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel). This theme was introduced last Sunday with reflections by Rachael Anderson, former Senior Communications and Engagement Manager, USPG.
The USPG prayer diary today (Saturday 28 June 2025) invites us to pray:
Father, give us a spirit of celebration for the people around us. We pray that by your Spirit, hope will arise.
The Collect:
God of peace,
who through the ministry of your servant Irenæus
strengthened the true faith
and brought harmony to your Church:
keep us steadfast in your true religion,
and renew us in faith and love,
that we may always walk in the way that leads to eternal life;
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 Collect for those to be ordained:
Almighty God, the giver of all good gifts,
by your Holy Spirit you have appointed
various orders of ministry in the Church:
look with mercy on your servants
now called to be deacons and priests;
maintain them in truth and renew them in holiness,
that by word and good example they may faithfully serve you
to the glory of your name and the benefit of your Church;
through the merits of our Saviour Jesus Christ,
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 truth,
whose Wisdom set her table
and invited us to eat the bread and drink the wine
of the kingdom:
help us to lay aside all foolishness
and to live and walk in the way of insight,
that we may come with Irenæus to the eternal feast of heaven;
through Jesus Christ our Lord.
Heavenly Father,
whose ascended Son gave gifts of leadership and service to the Church:
strengthen us who have received this holy food
to be good stewards of your manifold grace,
through him who came not to be served but to serve,
and give his life as a ransom for many,
Jesus Christ our Lord.
Collect on the Eve of Peter and Paul:
Almighty God,
whose blessed apostles Peter and Paul
glorified you in their death as in their life:
grant that your Church,
inspired by their teaching and example,
and made one by your Spirit,
may ever stand firm upon the one foundation,
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.
Collect on the Eve of Trinity II:
Lord, you have taught us
that all our doings without love are nothing worth:
send your Holy Spirit
and pour into our hearts that most excellent gift of love,
the true bond of peace and of all virtues,
without which whoever lives is counted dead before you.
Grant this for your only Son Jesus Christ’s sake,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s reflections
Continued tomorrow
Healing prayers … the window ledge in the chapel Dr Milley’s Hospital on Beacon Street, Lichfield (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version, Updated Edition copyright © 2021, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.
27 June 2025
What does the present conflict
mean for the Jews of Iran, who
have lived there for 30 centuries?
In synagogues in Isfahan and Tehran (Photographs: Tel Aviv Universoty)
Patrick Comerford
The recent Israeli and US attacks on Iran have made day-to-day life even more precarious for Jews living in Iran today. Since the Islamic Revolution in 1979, Iran has not been an easy place for Jews to live in, nor is it for Christians either. Both minorities seem to have been lost in the news coverage in recent days, yet Iran has Jewish and Christian communities that have called Iran, and before that Persia, their home for centuries.
After Israel, Iran has the largest number of Jewish people in a Middle East country. According to estimates, between 17,000 and 25,000 Iranian Jews are living mostly in larger cities such as Tehran, Isfahan, Shiraz, Hamedan and Tabriz. Iran's parliament, the Majlis, has one reserved seat for the Jewish community, currently held by Dr Homayoun Sameyah Najafabadi (61), a Tehran-born pharmacist first elected in 2020.
Iranian immigrants in Israel are referred to as Parsim, meaning Persian. In Iran, Persian Jews and Jewish people in general are both described with four common terms: Kalīmī, the most proper term; Yahūdī, which is less formal but correct; Yīsrael, the term Jewish people use to refer to themselves as descendants of the Children of Israel; and Johūd a term with highly negative connotations that many Jews find offensive.
Iranian or Persian Jews, or Parsim, are one of the oldest communities of the Jewish diaspora. According to one Jewish legend, the first Jew to enter Persia was Sarah bat Asher, granddaughter of the Patriarch Jacob.
Jews have been living in Persia continuously since ca 727 BCE, having arrived in the region as slaves captured by the Assyrian and Babylonian kings. The biblical books of Isaiah, Daniel, Ezra, Nehemiah, Chronicles and Esther refer to the lives of Jews in Persia and their relations with the Persian kings. The historic Jewish sites in Iran include the tomb of Esther and Mordechai in Hamadan, and the tombs of Daniel and Habakkuk, as well as the tombs of several outstanding Jewish scholars.
The Book of Esther are set entirely in Persia. Haman, a senior official in the court of King Ahasuerus, identified as Xerxes the Great, plotted in the 6th century BCE to kill all the Jews in ancient Persia. The plot was foiled by Esther, the Jewish Queen of Persia, Haman and his sons were hanged. The events are celebrated in the holiday of Purim.
Cyrus the Great led the Achaemenid conquest of the Neo-Babylonian Empire and later freed the the Jewish exiles rom the Babylonian captivity. According to the biblical account, Cyrus the Great was ‘God’s anointed’, and he granted all the Jews citizenship. Various biblical accounts say over 40,000 Jews returned ca 537 BCE, but many chose to remain in Persia. Scholars believe that Jews may have comprised as much as 20% of the population at the peak of the Persian Empire.
The Second Temple was rebuilt in Jerusalem, ‘according to the decree of Cyrus, and Darius, and Artaxerxes king of Persia’ (Ezra 6: 14). The prophets Haggai and Zechariah encouraged this work, and the Temple was ready for consecration in the spring of 515 BCE, more than 20 years after the Jews returned to Jerusalem.
After Israel, Iran has the largest number of Jewish people in a Middle East country
Persian loan words in Hebrew include: pardes (פַּרְדֵּס), orchard, from which we get the word for Paradise; Etrog (אֶתְרוֹג), a green-yellow fruit; lilach (לִילָךְ), lilac, a lighter shade of purple; shoshana (שׁוֹשַׁנָּה), rose, from the name of the former capital of the Persian Empire, Shushan; sukar (סֻכָּר), sugar, from the Persian word shakar); and bazar (בָּזָאר), from bāzār in Persian.
The Pharisees were one of the most important Jewish groups in the late inter-testamental and New Testament periods, and their name is said to come from Hebrew word that means ‘to separate,’ indicating a ‘separatist’ or a separated person. But a plausible alternative finds the origin of the name in the Aramaic word for Persian, and some scholars claim the Pharisees adapted some Zoroastrianism ideas, such as their ideas about resurrection and the future life, and their angelology and demonology, making them ‘Persianisers.’
With the fall of Jerusalem, Babylonia became a kind of bulwark of Judaism, and the number of Jewish refugees in Babylon increased after the collapse of the Bar Kochba revolt.
In the third century CE, Zoroastrianism became the official state religion and other religions, including Judaism, were suppressed. But later Shapur I was friendly to the Jews, Shapur II’s mother was half-Jewish, and this gave the Jewish community relative freedom of religion and many advantages.
After the Islamic conquest of Persia, Jews, Christians and Zoroastrians lived with a number of discriminations. At times, they even enjoyed significant economic and religious freedom compared with Jews in Europe, and many were doctors, scholars and craftsman, or held positions of influence.
During Mongol rule in the late 13th century, Arghun Khan appointed Sa’d al-Daula a Jew as his vizier. But al-Daula was murdered in 1291 and Persian Jews in Tabriz suffered such violent persecutions that the Syriac Orthodox historian Bar Hebraeus wrote that ‘neither tongue can utter, nor the pen write down’ how violent the events were. Synagogues were destroyed, there were forced conversions and Jews were forced a distinctive mark on their heads.
Under the Safavid dynasty (1502-1794), Shi’a Islam became the state religion, Isfahan became a new capital, and Jews were forced to wear distinctive badges, clothing and headgear. But many Jews were traders, and they prospered through trade along the Silk Road with Central Asia and China.
The persecution of Jews in Persia resumed under the Qajar dynasty in 1794, and many Jews were confronted with two options: conversion to Islam or death. Throughout the 19th century, the European powers noted numerous forced conversions and massacres. However, European travellers reported that many Jews in Tabriz and Shiraz continued to practice Judaism in secret.
By the late 19th century, Jews were the most significant minority in Tehran. The Jewish quarter of Shiraz was looted and plundered in 1901, and 12 Jews murdered. Thousands of Iranian Jews emigrated in the late 19th and early 20th centuries to what is now Israel but then in the Ottoman Empire and to present-day Afghanistan, Pakistan and India.
The Pahlavi dynasty improved the life of Jews and many of the restrictions on Jews and other religious minorities were abolished. During the Allied occupation of Iran in World War II, some Polish and Jewish refugees who escaped Nazi-occupied Poland settled in Iran. After World II, the state of Israel was formed in 1948 and about 140,000 to 150,000 Jews were living in Iran, but over 95% of them have since migrated abroad.
About 70,000 Jews, or one-third of Iranian Jews, most of them poor, emigrated to Israel between 1948 and 1953. But many Jews who remained in Iran prospered during the reign of Shah Mohammad Reza Pahlavi. Until the Islamic Revolution in 1979, there were 80,000 to 100,000 Jews in Iran, mostly in Tehran (60,000), Shiraz (18,000), Kermanshah (4,000) and Isfahan (3,000).
Ayatollah Khomeini met Jewish community leaders in Qom when he returned from exile in Paris, and issued a fatwa decreeing that the Jews were to be protected. But since 1979, 13 Jews have been executed in Iran, accused of connections with Israel, and Jewish emigration increased dramatically: 20,000 Jews left within months of the revolution, and 60,000 more emigrated in the aftermath.
Jews have become more religious in recent years. Families that had been secular in the 1970s started following kosher dietary laws, observed the Shabbat and made the synagogue the focal point of their social lives.
Outside Iran, the largest group of Persian Jews is found in Israel, with an estimated 135,000 people
Some estimates say there are still 60,000 to 85,000 Jews in Iran; other sources put the figure at 25,000, and even as low as 8,500. But, after Israel, Iran is home to the second-largest Jewish population in the Middle East, with large Jewish communities in Tehran, Isfahan and Shiraz. President Mohammad Khatami visited Yusef Abad Synagogue in 2000, the first time a President of Iran had visited a synagogue since the revolution.
There are 25 synagogues in Iran, and most Jews live in Tehran, where there are 11 active synagogues, some Hebrew schools, two kosher restaurants, a Jewish library, an old-age home and a cemetery. Dr Sapir Jewish Hospital is Iran’s largest charity hospital of any religious minority community. It caters for all patients regardless of religious affiliation and most of the patients and staff are Muslim.
Traditionally, Shiraz, Hamedan, Isfahan, Tabriz, Nahawand and Babol have been home to large Jewish populations. Isfahan has a Jewish population of about 1,500 and 13 synagogues.
Rabbi Yehuda Gerami has been the Chief Rabbi of Iran and the spiritual leader of the Jewish community of Iran since 2011. Following the assassination of Qassem Soleimani, a senior Iranian military intelligence figure, in 2020, the Chief Rabbi visited his family and condemned Israeli attacks, saying the attacks had stoked tensions in the Jewish community in Iran.
Opinions about the condition of Jews in Iran are divided. Some reports say the majority of Iranian Jews prefer to stay in Iran. Other sources say that while Jews are allowed to practice their religion, they live in fear of being accused of spying for Israel and that they distance themselves from Israel and Zionism to ensure their own security.
Privately, it is said, many Jews complain of ‘discrimination, much of it of a social or bureaucratic nature.’ The last remaining newspaper in the Iranian Jewish community closed in 1991 after criticising government control of Jewish schools.
Jewish emigration from Iran increased dramatically after the Islamic Revolution in 1979 and the fall of the last Shah. Today, the vast majority of Iranian Jews live in Israel and the US, with Iranian Jewish communities in Paris, London, Australia, Canada and South America.
Outside Iran, the largest group of Persian Jews is found in Israel, with an estimated 135,000 people. In Israel, Persian Jews are classified as Mizrahim, and they include former President Moshe Katsav and former Minister of Defence Shaul Mofaz.
The US is home to 60,000-80,000 Iranian Jews, most of them in the Greater Los Angeles area, Great Neck, New York and Baltimore, Maryland. In particular, Persian Jews make up a sizeable proportion of the population of Beverly Hills. The community is credited with revitalising Beverly Hills, where Jimmy Delshad, a Persian Jew who emigrated to the US in 1958, has been the Mayor in 2007 and 2010.
Iranian-born Jews or Jews of Iranian descent include: David Alliance, Baron Alliance, a British businessman and Liberal Democrat politician; the US politician, Anna Kaplan; Moshe Katsav, former President of Israel; the peace activist Abie Nathan; the co-founders of Tinder Justin Mateen and Sean Rad; and the actor Sarah Solemani.
One prominent Jew in Iran said in recent years, ‘We are not tenants in this country. We are Iranians, and we have been for 30 centuries.’
Shabbat Shalom, שבת שלום
Patrick Comerford
The recent Israeli and US attacks on Iran have made day-to-day life even more precarious for Jews living in Iran today. Since the Islamic Revolution in 1979, Iran has not been an easy place for Jews to live in, nor is it for Christians either. Both minorities seem to have been lost in the news coverage in recent days, yet Iran has Jewish and Christian communities that have called Iran, and before that Persia, their home for centuries.
After Israel, Iran has the largest number of Jewish people in a Middle East country. According to estimates, between 17,000 and 25,000 Iranian Jews are living mostly in larger cities such as Tehran, Isfahan, Shiraz, Hamedan and Tabriz. Iran's parliament, the Majlis, has one reserved seat for the Jewish community, currently held by Dr Homayoun Sameyah Najafabadi (61), a Tehran-born pharmacist first elected in 2020.
Iranian immigrants in Israel are referred to as Parsim, meaning Persian. In Iran, Persian Jews and Jewish people in general are both described with four common terms: Kalīmī, the most proper term; Yahūdī, which is less formal but correct; Yīsrael, the term Jewish people use to refer to themselves as descendants of the Children of Israel; and Johūd a term with highly negative connotations that many Jews find offensive.
Iranian or Persian Jews, or Parsim, are one of the oldest communities of the Jewish diaspora. According to one Jewish legend, the first Jew to enter Persia was Sarah bat Asher, granddaughter of the Patriarch Jacob.
Jews have been living in Persia continuously since ca 727 BCE, having arrived in the region as slaves captured by the Assyrian and Babylonian kings. The biblical books of Isaiah, Daniel, Ezra, Nehemiah, Chronicles and Esther refer to the lives of Jews in Persia and their relations with the Persian kings. The historic Jewish sites in Iran include the tomb of Esther and Mordechai in Hamadan, and the tombs of Daniel and Habakkuk, as well as the tombs of several outstanding Jewish scholars.
The Book of Esther are set entirely in Persia. Haman, a senior official in the court of King Ahasuerus, identified as Xerxes the Great, plotted in the 6th century BCE to kill all the Jews in ancient Persia. The plot was foiled by Esther, the Jewish Queen of Persia, Haman and his sons were hanged. The events are celebrated in the holiday of Purim.
Cyrus the Great led the Achaemenid conquest of the Neo-Babylonian Empire and later freed the the Jewish exiles rom the Babylonian captivity. According to the biblical account, Cyrus the Great was ‘God’s anointed’, and he granted all the Jews citizenship. Various biblical accounts say over 40,000 Jews returned ca 537 BCE, but many chose to remain in Persia. Scholars believe that Jews may have comprised as much as 20% of the population at the peak of the Persian Empire.
The Second Temple was rebuilt in Jerusalem, ‘according to the decree of Cyrus, and Darius, and Artaxerxes king of Persia’ (Ezra 6: 14). The prophets Haggai and Zechariah encouraged this work, and the Temple was ready for consecration in the spring of 515 BCE, more than 20 years after the Jews returned to Jerusalem.
After Israel, Iran has the largest number of Jewish people in a Middle East country
Persian loan words in Hebrew include: pardes (פַּרְדֵּס), orchard, from which we get the word for Paradise; Etrog (אֶתְרוֹג), a green-yellow fruit; lilach (לִילָךְ), lilac, a lighter shade of purple; shoshana (שׁוֹשַׁנָּה), rose, from the name of the former capital of the Persian Empire, Shushan; sukar (סֻכָּר), sugar, from the Persian word shakar); and bazar (בָּזָאר), from bāzār in Persian.
The Pharisees were one of the most important Jewish groups in the late inter-testamental and New Testament periods, and their name is said to come from Hebrew word that means ‘to separate,’ indicating a ‘separatist’ or a separated person. But a plausible alternative finds the origin of the name in the Aramaic word for Persian, and some scholars claim the Pharisees adapted some Zoroastrianism ideas, such as their ideas about resurrection and the future life, and their angelology and demonology, making them ‘Persianisers.’
With the fall of Jerusalem, Babylonia became a kind of bulwark of Judaism, and the number of Jewish refugees in Babylon increased after the collapse of the Bar Kochba revolt.
In the third century CE, Zoroastrianism became the official state religion and other religions, including Judaism, were suppressed. But later Shapur I was friendly to the Jews, Shapur II’s mother was half-Jewish, and this gave the Jewish community relative freedom of religion and many advantages.
After the Islamic conquest of Persia, Jews, Christians and Zoroastrians lived with a number of discriminations. At times, they even enjoyed significant economic and religious freedom compared with Jews in Europe, and many were doctors, scholars and craftsman, or held positions of influence.
During Mongol rule in the late 13th century, Arghun Khan appointed Sa’d al-Daula a Jew as his vizier. But al-Daula was murdered in 1291 and Persian Jews in Tabriz suffered such violent persecutions that the Syriac Orthodox historian Bar Hebraeus wrote that ‘neither tongue can utter, nor the pen write down’ how violent the events were. Synagogues were destroyed, there were forced conversions and Jews were forced a distinctive mark on their heads.
Under the Safavid dynasty (1502-1794), Shi’a Islam became the state religion, Isfahan became a new capital, and Jews were forced to wear distinctive badges, clothing and headgear. But many Jews were traders, and they prospered through trade along the Silk Road with Central Asia and China.
The persecution of Jews in Persia resumed under the Qajar dynasty in 1794, and many Jews were confronted with two options: conversion to Islam or death. Throughout the 19th century, the European powers noted numerous forced conversions and massacres. However, European travellers reported that many Jews in Tabriz and Shiraz continued to practice Judaism in secret.
By the late 19th century, Jews were the most significant minority in Tehran. The Jewish quarter of Shiraz was looted and plundered in 1901, and 12 Jews murdered. Thousands of Iranian Jews emigrated in the late 19th and early 20th centuries to what is now Israel but then in the Ottoman Empire and to present-day Afghanistan, Pakistan and India.
The Pahlavi dynasty improved the life of Jews and many of the restrictions on Jews and other religious minorities were abolished. During the Allied occupation of Iran in World War II, some Polish and Jewish refugees who escaped Nazi-occupied Poland settled in Iran. After World II, the state of Israel was formed in 1948 and about 140,000 to 150,000 Jews were living in Iran, but over 95% of them have since migrated abroad.
About 70,000 Jews, or one-third of Iranian Jews, most of them poor, emigrated to Israel between 1948 and 1953. But many Jews who remained in Iran prospered during the reign of Shah Mohammad Reza Pahlavi. Until the Islamic Revolution in 1979, there were 80,000 to 100,000 Jews in Iran, mostly in Tehran (60,000), Shiraz (18,000), Kermanshah (4,000) and Isfahan (3,000).
Ayatollah Khomeini met Jewish community leaders in Qom when he returned from exile in Paris, and issued a fatwa decreeing that the Jews were to be protected. But since 1979, 13 Jews have been executed in Iran, accused of connections with Israel, and Jewish emigration increased dramatically: 20,000 Jews left within months of the revolution, and 60,000 more emigrated in the aftermath.
Jews have become more religious in recent years. Families that had been secular in the 1970s started following kosher dietary laws, observed the Shabbat and made the synagogue the focal point of their social lives.
Outside Iran, the largest group of Persian Jews is found in Israel, with an estimated 135,000 people
Some estimates say there are still 60,000 to 85,000 Jews in Iran; other sources put the figure at 25,000, and even as low as 8,500. But, after Israel, Iran is home to the second-largest Jewish population in the Middle East, with large Jewish communities in Tehran, Isfahan and Shiraz. President Mohammad Khatami visited Yusef Abad Synagogue in 2000, the first time a President of Iran had visited a synagogue since the revolution.
There are 25 synagogues in Iran, and most Jews live in Tehran, where there are 11 active synagogues, some Hebrew schools, two kosher restaurants, a Jewish library, an old-age home and a cemetery. Dr Sapir Jewish Hospital is Iran’s largest charity hospital of any religious minority community. It caters for all patients regardless of religious affiliation and most of the patients and staff are Muslim.
Traditionally, Shiraz, Hamedan, Isfahan, Tabriz, Nahawand and Babol have been home to large Jewish populations. Isfahan has a Jewish population of about 1,500 and 13 synagogues.
Rabbi Yehuda Gerami has been the Chief Rabbi of Iran and the spiritual leader of the Jewish community of Iran since 2011. Following the assassination of Qassem Soleimani, a senior Iranian military intelligence figure, in 2020, the Chief Rabbi visited his family and condemned Israeli attacks, saying the attacks had stoked tensions in the Jewish community in Iran.
Opinions about the condition of Jews in Iran are divided. Some reports say the majority of Iranian Jews prefer to stay in Iran. Other sources say that while Jews are allowed to practice their religion, they live in fear of being accused of spying for Israel and that they distance themselves from Israel and Zionism to ensure their own security.
Privately, it is said, many Jews complain of ‘discrimination, much of it of a social or bureaucratic nature.’ The last remaining newspaper in the Iranian Jewish community closed in 1991 after criticising government control of Jewish schools.
Jewish emigration from Iran increased dramatically after the Islamic Revolution in 1979 and the fall of the last Shah. Today, the vast majority of Iranian Jews live in Israel and the US, with Iranian Jewish communities in Paris, London, Australia, Canada and South America.
Outside Iran, the largest group of Persian Jews is found in Israel, with an estimated 135,000 people. In Israel, Persian Jews are classified as Mizrahim, and they include former President Moshe Katsav and former Minister of Defence Shaul Mofaz.
The US is home to 60,000-80,000 Iranian Jews, most of them in the Greater Los Angeles area, Great Neck, New York and Baltimore, Maryland. In particular, Persian Jews make up a sizeable proportion of the population of Beverly Hills. The community is credited with revitalising Beverly Hills, where Jimmy Delshad, a Persian Jew who emigrated to the US in 1958, has been the Mayor in 2007 and 2010.
Iranian-born Jews or Jews of Iranian descent include: David Alliance, Baron Alliance, a British businessman and Liberal Democrat politician; the US politician, Anna Kaplan; Moshe Katsav, former President of Israel; the peace activist Abie Nathan; the co-founders of Tinder Justin Mateen and Sean Rad; and the actor Sarah Solemani.
One prominent Jew in Iran said in recent years, ‘We are not tenants in this country. We are Iranians, and we have been for 30 centuries.’
Shabbat Shalom, שבת שלום
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