Friends’ Meeting House in Leighton Buzzard was first built in 1787 and registered in 1789 (Photograph: Patrick Comerford, 2025)
Patrick Comerford
I walked around Leighton Buzzard and Linslade recently, spending an afternoon looking at the historic buildings and churches, including All Saints’ Church in the centre of Leighton Buzzard, and Saint Barnabas Church in Linslade, two or three minutes walk from Leighton Buzzard railway station.
I also visited the Quaker Meeting House at 25 North Street, one of the hidden gems of the Leighton Buzzard is, tucked away out of sight behind the behind the houses and tall narrow gates.
There were Quakersor members of the Religious Society of Friends in Leighton Buzzard in the mid-18th century, but there was no meeting house there so they travelled to worship in Woburn Sands, where there was a meeting at Hogsty End.
The house of Joseph Brooks in Leighton Buzzard was registered for Quaker worship in 1761, but a regular meeting was not settled in the town until 1776, when meetings were held in a loft at the rear of premises in Market Square owned by John Grant, a grocer and chandler. John Grant built what is now the small meeting room in 1787 and registered it as a meeting house in 1789.
The Quaker Meeting House in Leighton Buzzard is tucked away behind houses on North Street and tall narrow gates (Photograph: Patrick Comerford, 2025)
The main meeting room was added when the building was extended in 1812. At the time, the extension was for the women’s meeting. John Grant’s widow finalised the transfer to Friends of the meeting house to Friends in 1844, along with the adjoining cottages, which Grant had also bought. The cottages are now managed by a housing association.
The plain interior of the meeting house expressed the simplicity demanded of Friends at the time. The high windows and lack of distracting ornament were designed to help Friends detach from the world outside during the period of worship.
The meeting house was restored in 1953 and the wood stained to the colour it is today. The benches remain but are set to the side of the building, clearing a space for a circle of chairs in the centre of the room.
There is no hierarchy in meeting today, and worshippers are welcome to sit where they please, but this was not the case when the meeting house was built. The ministers’ gallery and facing benches remain where they were at the beginning of the 19th century when the endorsed ministers and the elders sat there.
The benches now placed at the side of the meeting room were once arranged in two rows, one for men and one for women, and faced towards the elders and ministers.
At the opposite end of the meeting room to the minsters’ gallery is the 19th century room divide. Since 1670, men and women Friends had held separate business meetings. The room divide made a space for each meeting and has shutters that can be opened for large meetings and for weddings and funerals.
When men’s and women’s meetings were set up, it was intended that they had spiritual equality and parallel agendas on church affairs but the meetings soon became gendered. Thus the women became responsible for the care of the poor and for the domestic arrangements in the meeting house and so on, while the men took responsibility for church affairs.
Towards the end of the 19th century, women began to question the separation and Quakers held their first fully United Yearly Meeting in 1909.
There is a further room divide in the small meeting room. This divide was built in the 1960s and provides a sound barrier between the two rooms, particularly when there are enough children for a children’s meeting or tea is being prepare while a meeting continues.
The meeting house seen from the garden or former burial ground (Photograph: Patrick Comerford, 2025)
As part of the 1953 restoration, the gravestones were moved from the graves to the sides of the burial ground, and a lawn was laid over the burial area. In keeping with Quaker practice, the gravestones are of the same size and materials and have the same form of words. They were placed in the same manner in the burial ground to avoid distinction between rich and poor. Some of the gravestones have been re-laid to make a path to the far end of the garden.
Quakers established a Lancastrian or British School in Leighton Buzzard in 1813 and in 1835-1839 Leighton Monthly Meeting donated to American Quaker efforts to help runaway slaves from the southern plantations.
A number of prominent Friends in Leighton Buzzard were bankers such as the Bassett and Harris families. The Bassett family were probably the best known of these Quaker families. Peter Bassett was influential in creating a bank in the town, now Barclay’s Bank. Mary Bassett has a school named after her in the town. She died in London but her ashes are buried in Leighton Buzzard burial ground.
The garden in the burial ground behind the meeting house is now a quiet place to be still and find peace. There are occasional garden working parties and a labyrinth of sorts cut into the grass offers a spiral walk for meditation.
• Meeting for Worship is held in the Meeting House each Sunday at 10:45 am, and there is a 30-minute Meeting for Worship on the first Wednesdays at 12:30.
The garden behind the meeting house is now a quiet place to be still and find peace (Photograph: Patrick Comerford, 2025)
▼
31 August 2025
Daily prayer in Ordinary Time 2025:
113, Sunday 31 August 2025,
Eleventh Sunday after Trinity (Trinity XI)
‘But when you are invited, go and sit down at the lowest place’ (Luke 14: 10) … empty tables outside a restaurant in Rethymnon in Crete (Photograph: Patrick Comerford, 2025)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and today is the Eleventh Sunday after Trinity (Trinity XI, 31 August 2025). We have come to the end of August, and the Season of Creation begins tomorrow (1 September).
Later this morning, I hope to take part in the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford, leading the intercessions. But, before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘When you are invited, go and sit down at the lowest place’ (Luke 14: 10) … tables upstairs in Akri restaurant in Rethymnon (Photograph: Patrick Comerford, 2025)
Luke 14: 1, 7-14 (NRSVA):
1 On one occasion when Jesus was going to the house of a leader of the Pharisees to eat a meal on the sabbath, they were watching him closely.
7 When he noticed how the guests chose the places of honour, he told them a parable. 8 ‘When you are invited by someone to a wedding banquet, do not sit down at the place of honour, in case someone more distinguished than you has been invited by your host; 9 and the host who invited both of you may come and say to you, “Give this person your place”, and then in disgrace you would start to take the lowest place. 10 But when you are invited, go and sit down at the lowest place, so that when your host comes, he may say to you, “Friend, move up higher”; then you will be honoured in the presence of all who sit at the table with you. 11 For all who exalt themselves will be humbled, and those who humble themselves will be exalted.’
12 He said also to the one who had invited him, ‘When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbours, in case they may invite you in return, and you would be repaid. 13 But when you give a banquet, invite the poor, the crippled, the lame, and the blind. 14 And you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous.’
‘When you give a banquet, invite the poor, the crippled, the lame, and the blind’ (Luke 14: 13) … eating out in Rethymnon (Photographs: Patrick Comerford, 2025)
Today’s Reflections:
In today’s Gospel reading (Luke 14: 1, 7-14), Saint Luke continues his series of Christ’s sayings about entering the Kingdom of God. He has healed a person on the sabbath (verses 2-6), and he is invited to a Sabbath meal with a prominent Pharisee.
The gathering of God’s elect at the end of time is commonly depicted as a wedding banquet, at which the host is God. The translation of the word κεκλημένος (keklemenos) in verses 7 and 8 referring to ‘guests’ in the NRSV and other versions of the New Testament fails to quite capture how the Greek word, with one occurrence only in Matthew (see Matthew 22: 3, κεκλημένους) and in Luke, says these people have not just been invited but called specifically by their names, chosen individually.
But when we are invited to the heavenly banquet, be that the Eucharist or the Kingdom of God, we are to realise that this is an open invitation. The very people the author of the Letter of the Hebrews reminds us about, the ones we see as humble and humbled, have been invited to the banquet too.
Remembering this should be a cautionary reminder of how we behave in our homes and in our churches, at our own tables, too.
‘For all who exalt themselves will be humbled, and those who humble themselves will be exalted’ (Luke 14: 11) … tables upstairs in a restaurant in Panormos near Rethymnon, looking out to the sea (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Sunday 31 August 2025, Trinity XI):
The theme this week (31 August to 6 September) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘A Faith that Listens and Grows’ (pp 34-35). This theme is introduced today with reflections from Soshi Kawashima, Seminarian, Diocese of Chubu, Nippon Sei Ko Kai (Anglican Church in Japan).
Soshi took part in the Emerging Leaders Academy (ELA), a cross-cultural learning opportunity for young people across the Anglican Communion. Here he shares some reflections:
It was at graduate school that I came across Anglicanism for the first time. What struck me most was the description of the Anglican Communion as "a communion continuing interpretation". It made me think about how the diversity of the Anglican Communion can enhance, or challenge, our core beliefs.
In my day-to-day life, I interact with many people who we might consider oppressed, such as my LGBTQ+ friends and female ministers. This encounter changed me, making me realise they cannot be disregarded. Unless our theology is dynamic and linked to individual experiences and lives, we will end up with a very ‘dry’ definition of what it means to be a Christian. In short, Anglicanism should oppose a static theology and should instead empower and sustain individuals.
In that sense, the ELA was meaningful to me because it taught me about the importance of reconciliation (2 Corinthians 5: 19). Matters are bound to complex, but the recent discussions over same-sex marriage, for example, seem to me to be a significant opportunity to come together and hear new and diverse voices from all over the world. What are considered weak points can be strong points.
Anglicans have always valued diversity and will continue to do so. Our future does not lie in absolute truth but in a thoughtful, evolving understanding. We must remain fully respectful of our Anglican identity as a communion that continually reflects on and reinterprets who we are.
The USPG Prayer Diary today (Sunday 31 August 2025, Trinity XI) invites us to read and meditate on Luke 14: 1, 7-14.
The Collect:
O God, you declare your almighty power
most chiefly in showing mercy and pity:
mercifully grant to us such a measure of your grace,
that we, running the way of your commandments,
may receive your gracious promises,
and be made partakers of your heavenly treasure; through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Lord of all mercy,
we your faithful people have celebrated that one true sacrifice
which takes away our sins and brings pardon and peace:
by our communion
keep us firm on the foundation of the gospel
and preserve us from all sin;
through Jesus Christ our Lord.
Additional Collect:
God of glory,
the end of our searching,
help us to lay aside
all that prevents us from seeking your kingdom,
and to give all that we have
to gain the pearl beyond all price,
through our Saviour Jesus Christ.
Yesterday’s reflection
Continued tomorrow
‘O God, you declare your almighty power … mercifully grant to us … a measure of your grace’ (the Collect) … Christ the Pantocrator in the dome of the parish church in Panormos, near Rethymnon (Photograph: Patrick Comerford, 2024)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and today is the Eleventh Sunday after Trinity (Trinity XI, 31 August 2025). We have come to the end of August, and the Season of Creation begins tomorrow (1 September).
Later this morning, I hope to take part in the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford, leading the intercessions. But, before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘When you are invited, go and sit down at the lowest place’ (Luke 14: 10) … tables upstairs in Akri restaurant in Rethymnon (Photograph: Patrick Comerford, 2025)
Luke 14: 1, 7-14 (NRSVA):
1 On one occasion when Jesus was going to the house of a leader of the Pharisees to eat a meal on the sabbath, they were watching him closely.
7 When he noticed how the guests chose the places of honour, he told them a parable. 8 ‘When you are invited by someone to a wedding banquet, do not sit down at the place of honour, in case someone more distinguished than you has been invited by your host; 9 and the host who invited both of you may come and say to you, “Give this person your place”, and then in disgrace you would start to take the lowest place. 10 But when you are invited, go and sit down at the lowest place, so that when your host comes, he may say to you, “Friend, move up higher”; then you will be honoured in the presence of all who sit at the table with you. 11 For all who exalt themselves will be humbled, and those who humble themselves will be exalted.’
12 He said also to the one who had invited him, ‘When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbours, in case they may invite you in return, and you would be repaid. 13 But when you give a banquet, invite the poor, the crippled, the lame, and the blind. 14 And you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous.’
‘When you give a banquet, invite the poor, the crippled, the lame, and the blind’ (Luke 14: 13) … eating out in Rethymnon (Photographs: Patrick Comerford, 2025)
Today’s Reflections:
In today’s Gospel reading (Luke 14: 1, 7-14), Saint Luke continues his series of Christ’s sayings about entering the Kingdom of God. He has healed a person on the sabbath (verses 2-6), and he is invited to a Sabbath meal with a prominent Pharisee.
The gathering of God’s elect at the end of time is commonly depicted as a wedding banquet, at which the host is God. The translation of the word κεκλημένος (keklemenos) in verses 7 and 8 referring to ‘guests’ in the NRSV and other versions of the New Testament fails to quite capture how the Greek word, with one occurrence only in Matthew (see Matthew 22: 3, κεκλημένους) and in Luke, says these people have not just been invited but called specifically by their names, chosen individually.
But when we are invited to the heavenly banquet, be that the Eucharist or the Kingdom of God, we are to realise that this is an open invitation. The very people the author of the Letter of the Hebrews reminds us about, the ones we see as humble and humbled, have been invited to the banquet too.
Remembering this should be a cautionary reminder of how we behave in our homes and in our churches, at our own tables, too.
‘For all who exalt themselves will be humbled, and those who humble themselves will be exalted’ (Luke 14: 11) … tables upstairs in a restaurant in Panormos near Rethymnon, looking out to the sea (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Sunday 31 August 2025, Trinity XI):
The theme this week (31 August to 6 September) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘A Faith that Listens and Grows’ (pp 34-35). This theme is introduced today with reflections from Soshi Kawashima, Seminarian, Diocese of Chubu, Nippon Sei Ko Kai (Anglican Church in Japan).
Soshi took part in the Emerging Leaders Academy (ELA), a cross-cultural learning opportunity for young people across the Anglican Communion. Here he shares some reflections:
It was at graduate school that I came across Anglicanism for the first time. What struck me most was the description of the Anglican Communion as "a communion continuing interpretation". It made me think about how the diversity of the Anglican Communion can enhance, or challenge, our core beliefs.
In my day-to-day life, I interact with many people who we might consider oppressed, such as my LGBTQ+ friends and female ministers. This encounter changed me, making me realise they cannot be disregarded. Unless our theology is dynamic and linked to individual experiences and lives, we will end up with a very ‘dry’ definition of what it means to be a Christian. In short, Anglicanism should oppose a static theology and should instead empower and sustain individuals.
In that sense, the ELA was meaningful to me because it taught me about the importance of reconciliation (2 Corinthians 5: 19). Matters are bound to complex, but the recent discussions over same-sex marriage, for example, seem to me to be a significant opportunity to come together and hear new and diverse voices from all over the world. What are considered weak points can be strong points.
Anglicans have always valued diversity and will continue to do so. Our future does not lie in absolute truth but in a thoughtful, evolving understanding. We must remain fully respectful of our Anglican identity as a communion that continually reflects on and reinterprets who we are.
The USPG Prayer Diary today (Sunday 31 August 2025, Trinity XI) invites us to read and meditate on Luke 14: 1, 7-14.
The Collect:
O God, you declare your almighty power
most chiefly in showing mercy and pity:
mercifully grant to us such a measure of your grace,
that we, running the way of your commandments,
may receive your gracious promises,
and be made partakers of your heavenly treasure; through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Lord of all mercy,
we your faithful people have celebrated that one true sacrifice
which takes away our sins and brings pardon and peace:
by our communion
keep us firm on the foundation of the gospel
and preserve us from all sin;
through Jesus Christ our Lord.
Additional Collect:
God of glory,
the end of our searching,
help us to lay aside
all that prevents us from seeking your kingdom,
and to give all that we have
to gain the pearl beyond all price,
through our Saviour Jesus Christ.
Yesterday’s reflection
Continued tomorrow
‘O God, you declare your almighty power … mercifully grant to us … a measure of your grace’ (the Collect) … Christ the Pantocrator in the dome of the parish church in Panormos, near Rethymnon (Photograph: Patrick Comerford, 2024)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
30 August 2025
‘Receiving Nicaea’: a two-day
conference in Pusey House,
Oxford, 1700 years after
the Council of Nicaea in 325
‘Receiving Nicaea’ is a two-day conference at Pusey House, Oxford, on 12 and 13 November 2025
Patrick Comerford
We are continuing in most churches to mark the 1700th anniversary of the Council of Nicaea in the year 325. When I was in Oxford earlier this week, I heard about a two-day conference in Pusey House that I am now thinking of attending later this year.
‘Receiving Nicaea’ takes place in Pusey House on Wednesday and Thursday 12 and 13 November 2025. The conference will look at the Council of Nicaea as a key moment in the Christianisation of the Roman Empire and as a major crucible in the development of orthodox Christian doctrine.
This is a two-day conference will also consider the Council’s later reception in the history of the Church and the continuing vitality of the council’s doctrinal formulae – both in theological academia and in the spiritual life of the Church – today. This will include considering how saying and praying the Creed shapes the life of the Church, forms the Christian’s experience of God, and also equips the Church to engage with the challenges of the current time.
The conference is also being held in memory of Betsy Livingstone (1929-2023), editor of The Oxford Dictionary of the Christian Church and Studia Patristica.
The conference includes a public lecture on Wednesday by the Revd Dr Mark Smith of Clare College, Cambridge: ‘Nicaea Then and Now: the Council after 1700 years’, and a performance of the Symbolum Nicenum (Credo) from Bach's Mass in B Minor BWV 232.
The conference begins on Wednesday 12 November at 2 pm, and the speakers on the first day include:
Professor Johannes Zachhuber, Professor of Historical and Systematic Theology, Trinity College, Oxford, ‘Nicaea between tradition and innovation’
Dr Brendan Wolfe, St Andrews, the Principal Editor of the St Andrews Encyclopaedia of Theology, ‘The Other Side of the Hill: Revisiting Arianism’
The Revd Dr Mark Smith, Dean of Clare College, Cambridge, and Director of Studies in Theology, ‘Nicaea Then and Now: the Council after 1700 years’, a public lecture in memory of Elizabeth Livingstone.
The day concludes with Evensong at 5:30 and a performance of JS Bach’s Credo from the Mass in B Minor at 6:15, followed by a reception in the library and dinner in the Hood Room.
Posters annoouncing upcoming conferences and events at Pusey House in Oxford (Photograph: Patrick Comerford, 2025)
The second day (Thursday 13 November) begins with Morning Prayer and Mass before breakfast.
The speakers on the second day include:
The Revd Dr Joseph Hamilton, Rector of Domus Australia, Rome, ‘The West Responds; Phoebadius and the Rehabilitation of Tertullian’
Professor Mark Edwards, Professor of Early Christian Studies, Christ Church, Oxford, ‘After Nicaea: the Councils of Antioch and Sardica’
The Revd Professor Andrew Louth, University of Durham, ‘Some Neglected Canons of Nicaea I (canons 15, 16, 20)’
Dr Sara Parvis, Senior Lecturer in Patristics, University of Edinburgh, ‘Women and the Reception of Nicaea from 325-381’
The Revd Professor Khaled Anatolios, University of Notre Dame, ‘Revisiting Being as Communion: Ontology and Existential Christology in Athanasius’s Nicene Theology’
Dr Brendan Harris, Departmental Lecturer in Early Christianity at the University of Oxford and Tutor in Theology at Oriel College and Christ Church, ‘The pro-Nicene Grammar of Deification’
The Revd Canon Professor Morwenna Ludlow, Professor of Christian History and Theology, University of Exeter, and Canon Theologian, Exeter Cathedral, ‘What was a Creed for and what does it do now? Thinking about the Nicene Creed from a seat in the pew today’
Archbishop Rowan Williams, former Archbishop of Canterbury, ‘Nicaea and the Theology of Power: a Twentieth Century Debate’
Each session includes an opportunity for Questions and Answers, and the conference concludes with Evensong at 5:30.
More information about Receiving Nicaea is available here.
Tickets (£55/£15 students, etc.) are available here.
Pusey House, Oxford, the venue for the ‘Receiving Nicaea’ conference on 12-13 November 2025 (Photograph: Patrick Comerford, 2025)
Patrick Comerford
We are continuing in most churches to mark the 1700th anniversary of the Council of Nicaea in the year 325. When I was in Oxford earlier this week, I heard about a two-day conference in Pusey House that I am now thinking of attending later this year.
‘Receiving Nicaea’ takes place in Pusey House on Wednesday and Thursday 12 and 13 November 2025. The conference will look at the Council of Nicaea as a key moment in the Christianisation of the Roman Empire and as a major crucible in the development of orthodox Christian doctrine.
This is a two-day conference will also consider the Council’s later reception in the history of the Church and the continuing vitality of the council’s doctrinal formulae – both in theological academia and in the spiritual life of the Church – today. This will include considering how saying and praying the Creed shapes the life of the Church, forms the Christian’s experience of God, and also equips the Church to engage with the challenges of the current time.
The conference is also being held in memory of Betsy Livingstone (1929-2023), editor of The Oxford Dictionary of the Christian Church and Studia Patristica.
The conference includes a public lecture on Wednesday by the Revd Dr Mark Smith of Clare College, Cambridge: ‘Nicaea Then and Now: the Council after 1700 years’, and a performance of the Symbolum Nicenum (Credo) from Bach's Mass in B Minor BWV 232.
The conference begins on Wednesday 12 November at 2 pm, and the speakers on the first day include:
Professor Johannes Zachhuber, Professor of Historical and Systematic Theology, Trinity College, Oxford, ‘Nicaea between tradition and innovation’
Dr Brendan Wolfe, St Andrews, the Principal Editor of the St Andrews Encyclopaedia of Theology, ‘The Other Side of the Hill: Revisiting Arianism’
The Revd Dr Mark Smith, Dean of Clare College, Cambridge, and Director of Studies in Theology, ‘Nicaea Then and Now: the Council after 1700 years’, a public lecture in memory of Elizabeth Livingstone.
The day concludes with Evensong at 5:30 and a performance of JS Bach’s Credo from the Mass in B Minor at 6:15, followed by a reception in the library and dinner in the Hood Room.
Posters annoouncing upcoming conferences and events at Pusey House in Oxford (Photograph: Patrick Comerford, 2025)
The second day (Thursday 13 November) begins with Morning Prayer and Mass before breakfast.
The speakers on the second day include:
The Revd Dr Joseph Hamilton, Rector of Domus Australia, Rome, ‘The West Responds; Phoebadius and the Rehabilitation of Tertullian’
Professor Mark Edwards, Professor of Early Christian Studies, Christ Church, Oxford, ‘After Nicaea: the Councils of Antioch and Sardica’
The Revd Professor Andrew Louth, University of Durham, ‘Some Neglected Canons of Nicaea I (canons 15, 16, 20)’
Dr Sara Parvis, Senior Lecturer in Patristics, University of Edinburgh, ‘Women and the Reception of Nicaea from 325-381’
The Revd Professor Khaled Anatolios, University of Notre Dame, ‘Revisiting Being as Communion: Ontology and Existential Christology in Athanasius’s Nicene Theology’
Dr Brendan Harris, Departmental Lecturer in Early Christianity at the University of Oxford and Tutor in Theology at Oriel College and Christ Church, ‘The pro-Nicene Grammar of Deification’
The Revd Canon Professor Morwenna Ludlow, Professor of Christian History and Theology, University of Exeter, and Canon Theologian, Exeter Cathedral, ‘What was a Creed for and what does it do now? Thinking about the Nicene Creed from a seat in the pew today’
Archbishop Rowan Williams, former Archbishop of Canterbury, ‘Nicaea and the Theology of Power: a Twentieth Century Debate’
Each session includes an opportunity for Questions and Answers, and the conference concludes with Evensong at 5:30.
More information about Receiving Nicaea is available here.
Tickets (£55/£15 students, etc.) are available here.
Pusey House, Oxford, the venue for the ‘Receiving Nicaea’ conference on 12-13 November 2025 (Photograph: Patrick Comerford, 2025)
Daily prayer in Ordinary Time 2025:
112, Saturday 30 August 2025
‘Loadsamoney’ was a catchphrase of comedian Harry Enfield … but is a load of money worth stashing away? (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and tomorrow is the Eleventh Sunday after Trinity (Trinity XI, 31 August 2025). The Calendar of the Church of England in Common Worship today (30 August) remembers John Bunyan (1628-1688), Spiritual Writer.
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Talents and drachmai … old coins outside an antique shop in Rethymnon in Crete (Photograph: Patrick Comerford, 2025)
Matthew 25: 14-30 (NRSVA):
[Jesus said:] 14 ‘For it is as if a man, going on a journey, summoned his slaves and entrusted his property to them; 15 to one he gave five talents,[a] to another two, to another one, to each according to his ability. Then he went away. 16 The one who had received the five talents went off at once and traded with them, and made five more talents. 17 In the same way, the one who had the two talents made two more talents. 18 But the one who had received the one talent went off and dug a hole in the ground and hid his master’s money. 19 After a long time the master of those slaves came and settled accounts with them. 20 Then the one who had received the five talents came forward, bringing five more talents, saying, “Master, you handed over to me five talents; see, I have made five more talents.” 21 His master said to him, “Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.” 22 And the one with the two talents also came forward, saying, “Master, you handed over to me two talents; see, I have made two more talents.” 23 His master said to him, “Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.” 24 Then the one who had received the one talent also came forward, saying, “Master, I knew that you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed; 25 so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.” 26 But his master replied, “You wicked and lazy slave! You knew, did you, that I reap where I did not sow, and gather where I did not scatter? 27 Then you ought to have invested my money with the bankers, and on my return I would have received what was my own with interest. 28 So take the talent from him, and give it to the one with the ten talents. 29 For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away. 30 As for this worthless slave, throw him into the outer darkness, where there will be weeping and gnashing of teeth”.’
Is the parable less about talents and money and more about those who are exploited in the world by others and who are left destitute? (Photograph: Patrick Comerford)
Today’s Reflection:
The catchphrase ‘Loadsamoney’ and the character to go with it were part of the comedy sketches created by the English comedian Harry Enfield on Channel 4 in the 1980s.
‘Loadsamoney’ was an obnoxious Cockney plasterer who constantly boasted about how much money he had to throw away. The character took on a life of his own and adapted the song ‘Money, Money,’ from the musical Cabaret, for a hit single in 1988 and a sell-out live tour.
That year, the Labour leader, Neil Kinnock, used the catchphrase to criticise the policies of the Conservative government of the day and journalists began to refer to the ‘loadsamoney mentality’ and the ‘loadsamoney economy.’
On the other hand, we all know people who are reluctant to flash their cash and who would prefer to stash their cash. We have all heard of people who kept their savings in a mattress, thinking it was safer there than in the bank.
They may never have realised how right they might have been about the banks. But leaving your money under the mattress is not going to put it to work. And, these days, putting my money on deposit in the bank may cost me money rather than earning it. With low deposit rates and taxation at source, you may end up collecting less than you had when you first opened that savings account.
But piling up your money has its risks too. At a time of rapid inflation in war-time Greece and Germany, people who saved their money as banknotes found it quickly depreciated in value. I have enough 5 million drachmai notes to make my two sons multi-millionaires. Sad to say, those notes date from the 1940s and the only value they have today is mere curiosity value.
Saving them in the bank, or piling them up under the mattress would have earned nothing for their original owners.
And yet, I am aware of how many people in this parish are feeling the financial pinch created by the fiscal policies over the past 14 years by the previous government. Yet the cost of living seems to continue to rise.
This morning’s parable is set in the realm of finance. Before leaving on a journey, a master entrusts his servants (that word deacon again) with his money, each according to his ability.
A talent (τάλαντον, tálanton) was a lot of money – enough to make any one of those slaves a millionaire, and enough to make them fret and worry about the enormity with which he had been entrusted.
One source says a talent was the equivalent of more than 15 years’ wages for a labourer. Another suggests a talent was worth the equivalent of 7,300 denarii. With one denarius equal to a day’s pay, a talent would work out at more than 26 years’ wages. So a talent was extremely valuable, and the slave who was given five talents was given 85 to 130 years’ wages, vastly more than he could ever imagine earning in lifetime.
Earlier in this Gospel, we have come across another parable of talents, when a servant who is forgiven a debt of 10,000 talents refuses to forgive another servant who owes him only 100 denarii (Matthew 18: 23-35).
Two servants invest the money they have been entrusted with and earn more, but the third simply buries it.
When the master returns, he praises the investors. He says they will be made responsible for many things, and will enter into the joy of their master.
But the third slave, admitting that he was afraid of his master’s wrath, simply returns the original sum. The master chastises him for his wickedness and laziness. He loses not only what he has been given but is also condemned to outer darkness.
What would have happened to the two investors who took risks with vast sums of money had they lost everything?
There was an old maxim that you ‘must speculate to accumulate.’ But every investor knows there are risks, and the greater the risk the higher the interest rates that are promised.
What if they had overstepped their master’s expectations in the risks they had taken?
What if this bondholder had been burned because of the folly of two of his risk-takers, and only one had been a careful steward? After all, there is a rabbinical maxim that commends burying money to protect it.
If this parable is about the kingdom of heaven, if the master stands for God and the servants for different kinds of people, what lesson does it teach us?
Does God reward us for our works but behave like a stern judge when we keep faith without taking risks?
Will we be judged by our work?
Will our failure to use what God gives us result in punishment and our separation from God?
Of course, we cannot imagine that the two slaves who traded with their talents and produced a profit were engaged in reckless trading and speculation, still less in reckless gambling.
What was the third slave doing with his time after he buried his talent? Was he doing any other work on behalf of the master? Is he chided for his refusal to invest or speculate, or for his refusal to work, his laziness?
In this, did he show disdain for his master?
Is my relationship with God one of trust and gratitude? Or do I fear God to the point of thinking of God as the source of injustice?
What talents and gifts has God entrusted me with?
Are they mine? Or are they God’s?
Am I using or investing them to my fullest ability?
‘To one he gave five talents, to another two, to another one, to each according to his ability’ (Matthew 25: 15) … old Brooke-era coins sold in the Bazaar in Kuching (Photograph: Patrick Comerford, 2024)
Today’s Prayers (Saturday 30 August 2025):
The theme this week (24 to 30 August) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘From Strangers to Neighbours’ (pp 32-33) This theme was introduced on Sunday with a programme update from the Right Revd Antonio Ablon, Chaplain of Saint Catherine’s Anglican Church, Stuttgart, Germany.
The USPG Prayer Diary today (Saturday 30 August 2025) invites us to pray:
Lord, we pray for Saint Catherine’s in Stuttgart, that volunteers from within the community may be encouraged and refreshed by your gentle and kind heart.
The Collect:
God of peace,
who called your servant John Bunyan
to be valiant for truth:
grant that as strangers and pilgrims
we may at the last rejoice with all Christian people
in your heavenly city;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
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 John Bunyan to the eternal feast of heaven;
through Jesus Christ our Lord.
Collect on the Eve of Trinity XI:
O God, you declare your almighty power
most chiefly in showing mercy and pity:
mercifully grant to us such a measure of your grace,
that we, running the way of your commandments,
may receive your gracious promises,
and be made partakers of your heavenly treasure;
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.
Sir Joseph Edgar Boehm’s statue of John Bunyan in Bedford, erected in 1874 (Photograph: Patrick Comerford, 2024)
Yesterday’s reflections
Continued tomorrow
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
‘Throw him into the outer darkness’ (Matthew 25: 30) … at night on Souliou Street in Rethymnon in Crete (Photograph: Patrick Comerford, 2025)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and tomorrow is the Eleventh Sunday after Trinity (Trinity XI, 31 August 2025). The Calendar of the Church of England in Common Worship today (30 August) remembers John Bunyan (1628-1688), Spiritual Writer.
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Talents and drachmai … old coins outside an antique shop in Rethymnon in Crete (Photograph: Patrick Comerford, 2025)
Matthew 25: 14-30 (NRSVA):
[Jesus said:] 14 ‘For it is as if a man, going on a journey, summoned his slaves and entrusted his property to them; 15 to one he gave five talents,[a] to another two, to another one, to each according to his ability. Then he went away. 16 The one who had received the five talents went off at once and traded with them, and made five more talents. 17 In the same way, the one who had the two talents made two more talents. 18 But the one who had received the one talent went off and dug a hole in the ground and hid his master’s money. 19 After a long time the master of those slaves came and settled accounts with them. 20 Then the one who had received the five talents came forward, bringing five more talents, saying, “Master, you handed over to me five talents; see, I have made five more talents.” 21 His master said to him, “Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.” 22 And the one with the two talents also came forward, saying, “Master, you handed over to me two talents; see, I have made two more talents.” 23 His master said to him, “Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.” 24 Then the one who had received the one talent also came forward, saying, “Master, I knew that you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed; 25 so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.” 26 But his master replied, “You wicked and lazy slave! You knew, did you, that I reap where I did not sow, and gather where I did not scatter? 27 Then you ought to have invested my money with the bankers, and on my return I would have received what was my own with interest. 28 So take the talent from him, and give it to the one with the ten talents. 29 For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away. 30 As for this worthless slave, throw him into the outer darkness, where there will be weeping and gnashing of teeth”.’
Is the parable less about talents and money and more about those who are exploited in the world by others and who are left destitute? (Photograph: Patrick Comerford)
Today’s Reflection:
The catchphrase ‘Loadsamoney’ and the character to go with it were part of the comedy sketches created by the English comedian Harry Enfield on Channel 4 in the 1980s.
‘Loadsamoney’ was an obnoxious Cockney plasterer who constantly boasted about how much money he had to throw away. The character took on a life of his own and adapted the song ‘Money, Money,’ from the musical Cabaret, for a hit single in 1988 and a sell-out live tour.
That year, the Labour leader, Neil Kinnock, used the catchphrase to criticise the policies of the Conservative government of the day and journalists began to refer to the ‘loadsamoney mentality’ and the ‘loadsamoney economy.’
On the other hand, we all know people who are reluctant to flash their cash and who would prefer to stash their cash. We have all heard of people who kept their savings in a mattress, thinking it was safer there than in the bank.
They may never have realised how right they might have been about the banks. But leaving your money under the mattress is not going to put it to work. And, these days, putting my money on deposit in the bank may cost me money rather than earning it. With low deposit rates and taxation at source, you may end up collecting less than you had when you first opened that savings account.
But piling up your money has its risks too. At a time of rapid inflation in war-time Greece and Germany, people who saved their money as banknotes found it quickly depreciated in value. I have enough 5 million drachmai notes to make my two sons multi-millionaires. Sad to say, those notes date from the 1940s and the only value they have today is mere curiosity value.
Saving them in the bank, or piling them up under the mattress would have earned nothing for their original owners.
And yet, I am aware of how many people in this parish are feeling the financial pinch created by the fiscal policies over the past 14 years by the previous government. Yet the cost of living seems to continue to rise.
This morning’s parable is set in the realm of finance. Before leaving on a journey, a master entrusts his servants (that word deacon again) with his money, each according to his ability.
A talent (τάλαντον, tálanton) was a lot of money – enough to make any one of those slaves a millionaire, and enough to make them fret and worry about the enormity with which he had been entrusted.
One source says a talent was the equivalent of more than 15 years’ wages for a labourer. Another suggests a talent was worth the equivalent of 7,300 denarii. With one denarius equal to a day’s pay, a talent would work out at more than 26 years’ wages. So a talent was extremely valuable, and the slave who was given five talents was given 85 to 130 years’ wages, vastly more than he could ever imagine earning in lifetime.
Earlier in this Gospel, we have come across another parable of talents, when a servant who is forgiven a debt of 10,000 talents refuses to forgive another servant who owes him only 100 denarii (Matthew 18: 23-35).
Two servants invest the money they have been entrusted with and earn more, but the third simply buries it.
When the master returns, he praises the investors. He says they will be made responsible for many things, and will enter into the joy of their master.
But the third slave, admitting that he was afraid of his master’s wrath, simply returns the original sum. The master chastises him for his wickedness and laziness. He loses not only what he has been given but is also condemned to outer darkness.
What would have happened to the two investors who took risks with vast sums of money had they lost everything?
There was an old maxim that you ‘must speculate to accumulate.’ But every investor knows there are risks, and the greater the risk the higher the interest rates that are promised.
What if they had overstepped their master’s expectations in the risks they had taken?
What if this bondholder had been burned because of the folly of two of his risk-takers, and only one had been a careful steward? After all, there is a rabbinical maxim that commends burying money to protect it.
If this parable is about the kingdom of heaven, if the master stands for God and the servants for different kinds of people, what lesson does it teach us?
Does God reward us for our works but behave like a stern judge when we keep faith without taking risks?
Will we be judged by our work?
Will our failure to use what God gives us result in punishment and our separation from God?
Of course, we cannot imagine that the two slaves who traded with their talents and produced a profit were engaged in reckless trading and speculation, still less in reckless gambling.
What was the third slave doing with his time after he buried his talent? Was he doing any other work on behalf of the master? Is he chided for his refusal to invest or speculate, or for his refusal to work, his laziness?
In this, did he show disdain for his master?
Is my relationship with God one of trust and gratitude? Or do I fear God to the point of thinking of God as the source of injustice?
What talents and gifts has God entrusted me with?
Are they mine? Or are they God’s?
Am I using or investing them to my fullest ability?
‘To one he gave five talents, to another two, to another one, to each according to his ability’ (Matthew 25: 15) … old Brooke-era coins sold in the Bazaar in Kuching (Photograph: Patrick Comerford, 2024)
Today’s Prayers (Saturday 30 August 2025):
The theme this week (24 to 30 August) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘From Strangers to Neighbours’ (pp 32-33) This theme was introduced on Sunday with a programme update from the Right Revd Antonio Ablon, Chaplain of Saint Catherine’s Anglican Church, Stuttgart, Germany.
The USPG Prayer Diary today (Saturday 30 August 2025) invites us to pray:
Lord, we pray for Saint Catherine’s in Stuttgart, that volunteers from within the community may be encouraged and refreshed by your gentle and kind heart.
The Collect:
God of peace,
who called your servant John Bunyan
to be valiant for truth:
grant that as strangers and pilgrims
we may at the last rejoice with all Christian people
in your heavenly city;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
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 John Bunyan to the eternal feast of heaven;
through Jesus Christ our Lord.
Collect on the Eve of Trinity XI:
O God, you declare your almighty power
most chiefly in showing mercy and pity:
mercifully grant to us such a measure of your grace,
that we, running the way of your commandments,
may receive your gracious promises,
and be made partakers of your heavenly treasure;
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.
Sir Joseph Edgar Boehm’s statue of John Bunyan in Bedford, erected in 1874 (Photograph: Patrick Comerford, 2024)
Yesterday’s reflections
Continued tomorrow
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
‘Throw him into the outer darkness’ (Matthew 25: 30) … at night on Souliou Street in Rethymnon in Crete (Photograph: Patrick Comerford, 2025)
29 August 2025
Rashida Jones goes down
memory lane in search of
her Irish Jewish ancestors
in Dublin’s ‘Little Jerusalem’
The Irish Jewish Museum is housed in the former synagogue on Walworth Road in Dublin’s ‘Little Jerusalem’ (Photograph: Patrick Comerford, 2025)
Patrick Comerford
Earlier this month, during a family visit to Dublin, I was staying in Rathmines, close to Portobello and the Grand Canal, and I took time each day to stroll through the streets of ‘Little Jerusalem’, between the South Circular Road and the Canal, between Kelly’s Corner and Clanbrassil Street.
I was looking for streets and houses where many members of the extended Comerford family – cousins of my grandfather and my father – had lived in the first half of the last century, searching out the family home of artists like Harry Kernoff, and reminiscing and recalling memories of the Bretzel, the last kosher bakery on Lennox Street, and the small synagogues of ‘Little Jerusalem’ that I remember from the days when I played in these street as a schoolboy in the early 1960s, including the small and pious shuls on Lennox Street, Walworth Road and Saint Kevin’s Parade.
The combination of family history, Jewish history, genealogy, childhood memories and local history that are brought together in this one small area are a heady mixture that I find stimulating and exciting.
But, in the days that followed, I soon found myself stumbling across an old edition of the American version of the television series Who Do You Think You Are?, tracing the ancestors of the writer and actor Rashida Jones who had also lived in the streets of ‘Little Jerusalem’.
Her father was the songwriting legend Quincy Jones; her mother was the actor Peggy Lipton, who died after the programme was made. The programme concentrated on Peggy Lipton’s ancestors and brought together many of the memories that I face when I return to ‘Little Jerusalem’.
The programme was first broadcast in the US on 4 May 2012, but I had never seen it before, and I had never thought of Rashida Jones as having Irish ancestors or Jewish ancestors, still less of her having Irish Jewish ancestors who lived in ‘Little Jerusalem’.
I took part in one programme in the BBC version of Who Do You Think You Are? back in 2010, introducing the actor Dervla Kirwan to her Jewish ancestors in Dublin. Her great-grandfather, Henry Kahn, who ran a shop in Capel Street and who inspired an incident in James Joyce’s Ulysses.
That programme has been repeated and rebroadcast many times, much to my amusement. But working on the research and production, it also made me aware of the limitations of trying to encapsulate genealogical research into the short time a programme like this allows.
In the programme made for the US version of Who Do You Think You Are?, Rashida Jones learned about her Latvian-Jewish ancestors who changed their name to Benson. Initially, the programme seemed to suggest the name Benson was chosen to disguise the family’s Jewish heritage. But this was not so, and the name Benson was part of the story of her Jewish ancestors in ‘Little Jerusalem’, bringing her to the Irish Jewish Museum in the former synagogue on Walworth Road.
Rashida Jones is known for her roles in Parks and Recreation and The Social Network. She is the daughter of Quincy Jones, the renowned music producer, and Peggy Lipton, the actor known for The Mod Squad, who had already researched his family stories. But Rashida Jomes knew very little about her Jewish heritage on her mother’s side of the family.
Peggy Lipton (1946-2019) was born into a Jewish family in New York, the daughter of the artist Rita Benson and a corporate lawyer Harold Lipton (1911-1990), who married in 1941. Harold Lipton’s parents, Max Lipschitz and Alice ‘Gussie’ Goldfarb, were Jewish immigrants from Belarus, who changed their name to Lipton in the 1930s; Rita Benson was born in Dublin to Jewish parents from Latvia.
Rita Hettie Rosenberg, who later became Rita Benson, was born at 15 Victoria Street, Dublin, on 30 May 1912, the daughter of Hyman Rosenberg and Jenny Benson. Her great-great-grandparents, Benjamin Benson and Sophia Weinstein, had arrived in Ireland from Latvia, which was then in the Russian Empire.
Rita left Dublin with her sister Pearl as teenagers in 1926. The sisters who were just 13 and 18 years old. They made the journey from Ireland on their own and first stayed in New York with their uncle Elliot Benson.
Rita was still using her full name in 1936, but by 1939, when she became a US citizen, she changed her name to Rita Benson as part of the naturalisation process, and she married Harold Lipton in 1941.
Rashida visited Dublin and the Irish Jewish Museum, where the genealogist Stuart Rosenblatt, who spent decades compiling Jewish records in Ireland, presented her with her grandmother’s birth certificate, showing Rita was born on 15 May 1912 to Hyman and Jeannie Rosenberg.
At the time of the 1911 census, Hyman Rosenberg was 29, a tailor, who was born in Russia, Jeannie was 26, and they were living on Dufferin Avenue, with a son and daughter, Pearl (3) and Harold (2).
Jeannie Benson and Hyman Rosenberg were married Hyman in Dublin in 1906. Jeannie was born in Manchester. Her parents – Rashida’s great-great-grandparents – were Sophia Weinstein and Benjamin Benson. Benjamin was born in the Russian Empire ca 1839, settled in Ireland and worked as a Hebrew teacher.
Sophia and Benjamin Benson appear in the 1911 Irish census, living with Sophia in Peyton’s Cottages, Dublin, and they are recorded as speaking Hebrew. He was 72 and a Hebrew teacher, she was 67. They had been married for 53 years, and they were the parents of nine children, four of whom were still living. A photograph of Benjamin Benson in the archives show him in formal dress, complete with a top hat.
Rashida’s journey continued from Dublin to Latvia in search of Benjamin Benson’s family. Latvian military enlistment records from 1871 show Benjamin’s father, Shlomo, lived in Hasenpoth, now Aizpute, a small town in western Latvia that was then part of the Russian Empire.
The Latvian records include a residence permit from 1834 for Shlomo even before he had a surname. At the time, Jews were being forced by law to accept fixed surnames, and so Benson became the official family name.
Tragically, those family members who stayed behind in Latvia faced a much darker fate and were murdered in the Holocaust. Ghetto housing lists, passport applications and residency registers documented their lives before World War II – and, in some cases, how abruptly those lives came to an end.
They were forced into the Riga Ghetto during the Nazi occupation, and on 30 November and 8 December 1941, over 25,000 Latvian Jews were marched to the Rumbula Forest and murdered. The episode closed with Rashida and Peggy visiting the Rumbula Forest Memorial, with its large menorah and engraved memorial stones.
The Bretzel on Lennox Street was once run by the brothers Sidney and George Benson (Photograph: Patrick Comerford, 2025)
But programmes like this are made for popular audiences, and often cannot go into great detail. I found myself asking why, when Rashida Jones was visiting the Irish Jewish Museum on Walworth Road, she was not brought around the corner to see the house at 15 Victoria Street where the Rosenberg family lived and where Rita Benson was born.
Or they could have visited the former home of the Rosenberg family on Dufferin Avenue, off the South Circular Road and close to Greenville Hall, once one of the largest synagogues in Dublin until in closed in 1984.
I would have been interested too in knowing too which Benson and Rosenberg families she may be related to.
Some members of the Rosenberg family changed their name to Ross. The Benson families in ‘Little Jerusalem’ included the brothers Sidney and George Benson and who ran the Bretzel Bakery on Lennox Street as Bensons.
The late Asher Benson (1921-2006) took part in the Battle of Cable Street on 4 October 1936. He was the driving force in setting up the Irish Jewish Museum, and was the author of Jewish Dublin, Portraits of Life by the Liffey, published posthumously in 2007. His sons the travel agents Alan and Gerry Benson were key figures in the Jewish community in Dublin. My friend Alan, who was once president of the Jewish Representative Council, died in 2014
Scenes of Rashida Jones eating challah in the Bretzel on Lennox Street, or knocking on doors in Victoria Street and Dufferin Avenue would have enriched more of my memories of ‘Little Jerusalem’.
Zekher Tzadik Livrakha, זכר צדיק לברכה (May the memory of the righteous be a blessing)
Shabbat Shalom, שבת שלום
Patrick Comerford
Earlier this month, during a family visit to Dublin, I was staying in Rathmines, close to Portobello and the Grand Canal, and I took time each day to stroll through the streets of ‘Little Jerusalem’, between the South Circular Road and the Canal, between Kelly’s Corner and Clanbrassil Street.
I was looking for streets and houses where many members of the extended Comerford family – cousins of my grandfather and my father – had lived in the first half of the last century, searching out the family home of artists like Harry Kernoff, and reminiscing and recalling memories of the Bretzel, the last kosher bakery on Lennox Street, and the small synagogues of ‘Little Jerusalem’ that I remember from the days when I played in these street as a schoolboy in the early 1960s, including the small and pious shuls on Lennox Street, Walworth Road and Saint Kevin’s Parade.
The combination of family history, Jewish history, genealogy, childhood memories and local history that are brought together in this one small area are a heady mixture that I find stimulating and exciting.
But, in the days that followed, I soon found myself stumbling across an old edition of the American version of the television series Who Do You Think You Are?, tracing the ancestors of the writer and actor Rashida Jones who had also lived in the streets of ‘Little Jerusalem’.
Her father was the songwriting legend Quincy Jones; her mother was the actor Peggy Lipton, who died after the programme was made. The programme concentrated on Peggy Lipton’s ancestors and brought together many of the memories that I face when I return to ‘Little Jerusalem’.
The programme was first broadcast in the US on 4 May 2012, but I had never seen it before, and I had never thought of Rashida Jones as having Irish ancestors or Jewish ancestors, still less of her having Irish Jewish ancestors who lived in ‘Little Jerusalem’.
I took part in one programme in the BBC version of Who Do You Think You Are? back in 2010, introducing the actor Dervla Kirwan to her Jewish ancestors in Dublin. Her great-grandfather, Henry Kahn, who ran a shop in Capel Street and who inspired an incident in James Joyce’s Ulysses.
That programme has been repeated and rebroadcast many times, much to my amusement. But working on the research and production, it also made me aware of the limitations of trying to encapsulate genealogical research into the short time a programme like this allows.
In the programme made for the US version of Who Do You Think You Are?, Rashida Jones learned about her Latvian-Jewish ancestors who changed their name to Benson. Initially, the programme seemed to suggest the name Benson was chosen to disguise the family’s Jewish heritage. But this was not so, and the name Benson was part of the story of her Jewish ancestors in ‘Little Jerusalem’, bringing her to the Irish Jewish Museum in the former synagogue on Walworth Road.
Rashida Jones is known for her roles in Parks and Recreation and The Social Network. She is the daughter of Quincy Jones, the renowned music producer, and Peggy Lipton, the actor known for The Mod Squad, who had already researched his family stories. But Rashida Jomes knew very little about her Jewish heritage on her mother’s side of the family.
Peggy Lipton (1946-2019) was born into a Jewish family in New York, the daughter of the artist Rita Benson and a corporate lawyer Harold Lipton (1911-1990), who married in 1941. Harold Lipton’s parents, Max Lipschitz and Alice ‘Gussie’ Goldfarb, were Jewish immigrants from Belarus, who changed their name to Lipton in the 1930s; Rita Benson was born in Dublin to Jewish parents from Latvia.
Rita Hettie Rosenberg, who later became Rita Benson, was born at 15 Victoria Street, Dublin, on 30 May 1912, the daughter of Hyman Rosenberg and Jenny Benson. Her great-great-grandparents, Benjamin Benson and Sophia Weinstein, had arrived in Ireland from Latvia, which was then in the Russian Empire.
Rita left Dublin with her sister Pearl as teenagers in 1926. The sisters who were just 13 and 18 years old. They made the journey from Ireland on their own and first stayed in New York with their uncle Elliot Benson.
Rita was still using her full name in 1936, but by 1939, when she became a US citizen, she changed her name to Rita Benson as part of the naturalisation process, and she married Harold Lipton in 1941.
Rashida visited Dublin and the Irish Jewish Museum, where the genealogist Stuart Rosenblatt, who spent decades compiling Jewish records in Ireland, presented her with her grandmother’s birth certificate, showing Rita was born on 15 May 1912 to Hyman and Jeannie Rosenberg.
At the time of the 1911 census, Hyman Rosenberg was 29, a tailor, who was born in Russia, Jeannie was 26, and they were living on Dufferin Avenue, with a son and daughter, Pearl (3) and Harold (2).
Jeannie Benson and Hyman Rosenberg were married Hyman in Dublin in 1906. Jeannie was born in Manchester. Her parents – Rashida’s great-great-grandparents – were Sophia Weinstein and Benjamin Benson. Benjamin was born in the Russian Empire ca 1839, settled in Ireland and worked as a Hebrew teacher.
Sophia and Benjamin Benson appear in the 1911 Irish census, living with Sophia in Peyton’s Cottages, Dublin, and they are recorded as speaking Hebrew. He was 72 and a Hebrew teacher, she was 67. They had been married for 53 years, and they were the parents of nine children, four of whom were still living. A photograph of Benjamin Benson in the archives show him in formal dress, complete with a top hat.
Rashida’s journey continued from Dublin to Latvia in search of Benjamin Benson’s family. Latvian military enlistment records from 1871 show Benjamin’s father, Shlomo, lived in Hasenpoth, now Aizpute, a small town in western Latvia that was then part of the Russian Empire.
The Latvian records include a residence permit from 1834 for Shlomo even before he had a surname. At the time, Jews were being forced by law to accept fixed surnames, and so Benson became the official family name.
Tragically, those family members who stayed behind in Latvia faced a much darker fate and were murdered in the Holocaust. Ghetto housing lists, passport applications and residency registers documented their lives before World War II – and, in some cases, how abruptly those lives came to an end.
They were forced into the Riga Ghetto during the Nazi occupation, and on 30 November and 8 December 1941, over 25,000 Latvian Jews were marched to the Rumbula Forest and murdered. The episode closed with Rashida and Peggy visiting the Rumbula Forest Memorial, with its large menorah and engraved memorial stones.
The Bretzel on Lennox Street was once run by the brothers Sidney and George Benson (Photograph: Patrick Comerford, 2025)
But programmes like this are made for popular audiences, and often cannot go into great detail. I found myself asking why, when Rashida Jones was visiting the Irish Jewish Museum on Walworth Road, she was not brought around the corner to see the house at 15 Victoria Street where the Rosenberg family lived and where Rita Benson was born.
Or they could have visited the former home of the Rosenberg family on Dufferin Avenue, off the South Circular Road and close to Greenville Hall, once one of the largest synagogues in Dublin until in closed in 1984.
I would have been interested too in knowing too which Benson and Rosenberg families she may be related to.
Some members of the Rosenberg family changed their name to Ross. The Benson families in ‘Little Jerusalem’ included the brothers Sidney and George Benson and who ran the Bretzel Bakery on Lennox Street as Bensons.
The late Asher Benson (1921-2006) took part in the Battle of Cable Street on 4 October 1936. He was the driving force in setting up the Irish Jewish Museum, and was the author of Jewish Dublin, Portraits of Life by the Liffey, published posthumously in 2007. His sons the travel agents Alan and Gerry Benson were key figures in the Jewish community in Dublin. My friend Alan, who was once president of the Jewish Representative Council, died in 2014
Scenes of Rashida Jones eating challah in the Bretzel on Lennox Street, or knocking on doors in Victoria Street and Dufferin Avenue would have enriched more of my memories of ‘Little Jerusalem’.
Zekher Tzadik Livrakha, זכר צדיק לברכה (May the memory of the righteous be a blessing)
Shabbat Shalom, שבת שלום
Daily prayer in Ordinary Time 2025:
111, Friday 29 August 2025
The Execution of Saint John the Baptist … an early 18th century icon from the Monastery of Saint John the Theologian in Anopolis, in the Museum of Christian Art in the Church of Saint Catherine of Sinai in Iraklion in Crete (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and this week began on Sunday with the Tenth Sunday after Trinity (Trinity X, 24 August 2025). The Church Calendar today remembers the Beheading of Saint John the Baptist (29 August 2025), a lesser festival in the Eucharistic Lectionary.
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The daughter of Herodias dances for the head of Saint John the Baptist … a fresco in the Church of Analipsi in Georgioupoli, Crete (Photograph: Patrick Comerford)
Matthew 14:1-12 (NRSVA):
1 At that time Herod the ruler heard reports about Jesus; 2 and he said to his servants, ‘This is John the Baptist; he has been raised from the dead, and for this reason these powers are at work in him.’ 3 For Herod had arrested John, bound him, and put him in prison on account of Herodias, his brother Philip’s wife, 4 because John had been telling him, ‘It is not lawful for you to have her.’ 5 Though Herod wanted to put him to death, he feared the crowd, because they regarded him as a prophet. 6 But when Herod’s birthday came, the daughter of Herodias danced before the company, and she pleased Herod 7 so much that he promised on oath to grant her whatever she might ask. 8 Prompted by her mother, she said, ‘Give me the head of John the Baptist here on a platter.’ 9 The king was grieved, yet out of regard for his oaths and for the guests, he commanded it to be given; 10 he sent and had John beheaded in the prison. 11 The head was brought on a platter and given to the girl, who brought it to her mother. 12 His disciples came and took the body and buried it; then they went and told Jesus.
The beheading of Saint John the Baptist … a fresco in the Church of Analipsi in Georgioupoli, Crete (Photograph: Patrick Comerford)
Today’s Reflection:
It is about six or seventh months since the Gospel reading told the story of the execution of Saint John the Baptist (Mark 6: 14-29, 7 February 2025) and little more than two months since we commemorated the Birth of Saint John the Baptist (24 June 2025). Now, the Church Calendar today again marks his Beheading with a lesser festival.
Today’s Gospel story (Matthew 14:1-12) is full of stark, cruel, violent reality. To achieve this dramatic effect, it is told with recall, flashback or with the use of the devise modern movie-makers call ‘back story.’
Cruel Herod has already executed Saint John the Baptist – long ago. Now he hears about the miracles and signs being worked by Jesus and his disciples.
Some people think that Saint John the Baptist has returned, even though John has been executed by Herod. Others think Jesus is Elijah – and popular belief at the time expected Elijah to return at Judgment Day (Malachi 4: 5).
On the other hand, Herod, the deranged Herod who has already had John beheaded, wonders whether John is back again. And we are presented with a flashback to the story of Saint John the Baptist, how he was executed in a moment of passion, how Herod grieved, and how John was buried.
When I was reflecting on this story in Saint Mark’s Gospel earlier this year (7 February 2025) I asked: Did you ever get mistaken for someone else? Or, do you ever wonder whether the people you work with, or who are your neighbours, really know who you are?
I was thinking then of two examples. Anthony Hope Hawkins was the son of the Vicar of Saint Bride’s in Fleet Street, the Revd Edwards Comerford Hawkins. He was walking home to his father’s vicarage in London one dusky evening when he came face-to-face with a man who looked like his mirror image.
He wondered what would happen if they swapped places, if this double went back to Saint Bride’s vicarage, while he headed off instead to the suburbs. Would anyone notice? It inspired him, under the penname of Anthony Hope, to write his best-selling novel, The Prisoner of Zenda.
The other example I think of is the way I often hear people put themselves down with sayings such as: ‘If they only knew what I’m really like … if they only knew what I’m truly like …’
What are you truly like?
And would you honestly want to swap your life for someone else’s?
Would you take on all their woes, and angsts and burdens, along with their way of life?
It is a recurring theme for poets, writers and philosophers over the centuries. It was the theme in John Boorman’s movie The Tiger’s Tail (2006). Brendan Gleeson plays both the main character and his protagonist. Is he his doppelgänger, a forerunner warning of doom, destruction and death? Or is he the lost twin brother who envies his achievements and lifestyle?
The doppelgänger was regarded as a harbinger of doom and death. There is a way in which Saint John the Baptist is seen as the harbinger of the death of his own cousin, Christ.
The account of Saint John’s execution anticipates the future facing Christ and some of the disciples, and Christ’s own burial (see Mark 15: 45-47). The idea that John might be raised from the dead anticipates Christ’s resurrection.
As well as attracting similar followers and having similar messages, did these two cousins, in fact, look so like one another physically?
But Herod had known John the Baptist, he knew him as a righteous and a holy man, and he protected him. Why, he even liked to listen to John.
Do you think Herod was confused about the identities of Christ and of Saint John the Baptist?
Is Herod so truly deranged that he can believe someone he has executed, whose severed head he has seen, could come back to life in such a short period?
Or is Herod’s reaction merely one of exasperation and exhaustion: ‘Oh no! Not that John, back again!’
We too are forerunners, sent out to be signs of the Kingdom of God. To be a disciple is to follow a risky calling – or at least it ought to be so.
To be a disciple is to follow a risky calling – or at least it ought to be so.
I once had a poster with a grumpy looking judge and the words, ‘If you were accused of being a Christian, would there be enough evidence to convict you?’
Herod’s maniacal and capricious way of making decisions makes discipleship a risk-filled commitment.
But Herod’s horrid banquet runs right into the next story in Saint Mark’s Gospel where Christ feeds the 5,000, a sacramental sign of the invitation to all to the heavenly banquet – more than we can imagine can be fed in any human undertaking.
The invitation to Herod’s banquet, for the privileged and the prejudiced, is laden with the smell of death.
The invitation to Christ’s banquet, for the marginalised and the rejected, is laden with the promise of life.
Herod feeds the prejudices of his own family and a closed group of courtiers. Christ shows that, despite the initial prejudices of the disciples, all are welcome to his banquet.
Herod is in a lavish palace in his city, but is isolated and deserted. Christ withdraws to an open but deserted place to be alone, but a great crowd follows him.
Herod fears the crowd beyond his palace gates. Christ rebukes the disciples for wanting to keep the crowds away.
Herod offers his daughter half his kingdom. Christ offers us all, as God’s children, the fullness of the kingdom of God.
Herod’s daughter asks for John’s head on a platter. On the mountainside, Christ feeds all.
Our lives are filled with choices.
Herod chooses loyalty to his inner circle and their greed. Christ tells his disciples to make a choice in favour of those who need food and shelter.
Herod’s banquet leads to destruction and death. Christ’s banquet is an invitation to building the kingdom and to new life.
Would I rather be at Herod’s Banquet for the few in the palace or with Christ as he feeds the masses in the wilderness?
Who would you invite to the banquet?
And who do you think feels excluded from the banquet?
We may never get the chance to be like Herod when it comes to lavish banqueting and decadent partying. But we have an opportunity to be party to inviting the many to the banquet that really matters.
Who feels turned away from the banquet by the Church today, abandoned and left to fend for themselves?
And, in our response to their needs, when we become signs of the Kingdom of God, we provide evidence enough to convict us when we are accused of being Christians.
An icon of the Beheading of Saint John the Baptist in a church in Koutouloufári in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Friday 29 August 2025, the Beheading of Saint John the Baptist):
The theme this week (24 to 30 August) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘From Strangers to Neighbours’ (pp 32-33) This theme was introduced on Sunday with a programme update from the Right Revd Antonio Ablon, Chaplain of Saint Catherine’s Anglican Church, Stuttgart, Germany.
The USPG Prayer Diary today (Friday 29 August 2025, the Beheading of Saint John the Baptist) invites us to pray:
Merciful Lord, make your Church a home for all people, especially the displaced. May we be instruments of your love, offering support, companionship, and advocacy for those seeking new beginnings.
The Collect:
Almighty God,
who called your servant John the Baptist
to be the forerunner of your Son in birth and death:
strengthen us by your grace
that, as he suffered for the truth,
so we may boldly resist corruption and vice
and receive with him the unfading crown of glory;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Merciful Lord,
whose prophet John the Baptist
proclaimed your Son as the Lamb of God
who takes away the sin of the world:
grant that we who in this sacrament
have known your forgiveness and your life–giving love
may ever tell of your mercy and your peace;
through Jesus Christ our Lord.
Father Irenaeus, a monk in the Monastery of Saint Macarius in Wadi Natrun in Egypt, shows me the relics in the crypt of Saint John the Baptist below the northern wall of the church (Photograph: Patrick Comerford)
Yesterday’s reflections
Continued tomorrow
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and this week began on Sunday with the Tenth Sunday after Trinity (Trinity X, 24 August 2025). The Church Calendar today remembers the Beheading of Saint John the Baptist (29 August 2025), a lesser festival in the Eucharistic Lectionary.
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The daughter of Herodias dances for the head of Saint John the Baptist … a fresco in the Church of Analipsi in Georgioupoli, Crete (Photograph: Patrick Comerford)
Matthew 14:1-12 (NRSVA):
1 At that time Herod the ruler heard reports about Jesus; 2 and he said to his servants, ‘This is John the Baptist; he has been raised from the dead, and for this reason these powers are at work in him.’ 3 For Herod had arrested John, bound him, and put him in prison on account of Herodias, his brother Philip’s wife, 4 because John had been telling him, ‘It is not lawful for you to have her.’ 5 Though Herod wanted to put him to death, he feared the crowd, because they regarded him as a prophet. 6 But when Herod’s birthday came, the daughter of Herodias danced before the company, and she pleased Herod 7 so much that he promised on oath to grant her whatever she might ask. 8 Prompted by her mother, she said, ‘Give me the head of John the Baptist here on a platter.’ 9 The king was grieved, yet out of regard for his oaths and for the guests, he commanded it to be given; 10 he sent and had John beheaded in the prison. 11 The head was brought on a platter and given to the girl, who brought it to her mother. 12 His disciples came and took the body and buried it; then they went and told Jesus.
The beheading of Saint John the Baptist … a fresco in the Church of Analipsi in Georgioupoli, Crete (Photograph: Patrick Comerford)
Today’s Reflection:
It is about six or seventh months since the Gospel reading told the story of the execution of Saint John the Baptist (Mark 6: 14-29, 7 February 2025) and little more than two months since we commemorated the Birth of Saint John the Baptist (24 June 2025). Now, the Church Calendar today again marks his Beheading with a lesser festival.
Today’s Gospel story (Matthew 14:1-12) is full of stark, cruel, violent reality. To achieve this dramatic effect, it is told with recall, flashback or with the use of the devise modern movie-makers call ‘back story.’
Cruel Herod has already executed Saint John the Baptist – long ago. Now he hears about the miracles and signs being worked by Jesus and his disciples.
Some people think that Saint John the Baptist has returned, even though John has been executed by Herod. Others think Jesus is Elijah – and popular belief at the time expected Elijah to return at Judgment Day (Malachi 4: 5).
On the other hand, Herod, the deranged Herod who has already had John beheaded, wonders whether John is back again. And we are presented with a flashback to the story of Saint John the Baptist, how he was executed in a moment of passion, how Herod grieved, and how John was buried.
When I was reflecting on this story in Saint Mark’s Gospel earlier this year (7 February 2025) I asked: Did you ever get mistaken for someone else? Or, do you ever wonder whether the people you work with, or who are your neighbours, really know who you are?
I was thinking then of two examples. Anthony Hope Hawkins was the son of the Vicar of Saint Bride’s in Fleet Street, the Revd Edwards Comerford Hawkins. He was walking home to his father’s vicarage in London one dusky evening when he came face-to-face with a man who looked like his mirror image.
He wondered what would happen if they swapped places, if this double went back to Saint Bride’s vicarage, while he headed off instead to the suburbs. Would anyone notice? It inspired him, under the penname of Anthony Hope, to write his best-selling novel, The Prisoner of Zenda.
The other example I think of is the way I often hear people put themselves down with sayings such as: ‘If they only knew what I’m really like … if they only knew what I’m truly like …’
What are you truly like?
And would you honestly want to swap your life for someone else’s?
Would you take on all their woes, and angsts and burdens, along with their way of life?
It is a recurring theme for poets, writers and philosophers over the centuries. It was the theme in John Boorman’s movie The Tiger’s Tail (2006). Brendan Gleeson plays both the main character and his protagonist. Is he his doppelgänger, a forerunner warning of doom, destruction and death? Or is he the lost twin brother who envies his achievements and lifestyle?
The doppelgänger was regarded as a harbinger of doom and death. There is a way in which Saint John the Baptist is seen as the harbinger of the death of his own cousin, Christ.
The account of Saint John’s execution anticipates the future facing Christ and some of the disciples, and Christ’s own burial (see Mark 15: 45-47). The idea that John might be raised from the dead anticipates Christ’s resurrection.
As well as attracting similar followers and having similar messages, did these two cousins, in fact, look so like one another physically?
But Herod had known John the Baptist, he knew him as a righteous and a holy man, and he protected him. Why, he even liked to listen to John.
Do you think Herod was confused about the identities of Christ and of Saint John the Baptist?
Is Herod so truly deranged that he can believe someone he has executed, whose severed head he has seen, could come back to life in such a short period?
Or is Herod’s reaction merely one of exasperation and exhaustion: ‘Oh no! Not that John, back again!’
We too are forerunners, sent out to be signs of the Kingdom of God. To be a disciple is to follow a risky calling – or at least it ought to be so.
To be a disciple is to follow a risky calling – or at least it ought to be so.
I once had a poster with a grumpy looking judge and the words, ‘If you were accused of being a Christian, would there be enough evidence to convict you?’
Herod’s maniacal and capricious way of making decisions makes discipleship a risk-filled commitment.
But Herod’s horrid banquet runs right into the next story in Saint Mark’s Gospel where Christ feeds the 5,000, a sacramental sign of the invitation to all to the heavenly banquet – more than we can imagine can be fed in any human undertaking.
The invitation to Herod’s banquet, for the privileged and the prejudiced, is laden with the smell of death.
The invitation to Christ’s banquet, for the marginalised and the rejected, is laden with the promise of life.
Herod feeds the prejudices of his own family and a closed group of courtiers. Christ shows that, despite the initial prejudices of the disciples, all are welcome to his banquet.
Herod is in a lavish palace in his city, but is isolated and deserted. Christ withdraws to an open but deserted place to be alone, but a great crowd follows him.
Herod fears the crowd beyond his palace gates. Christ rebukes the disciples for wanting to keep the crowds away.
Herod offers his daughter half his kingdom. Christ offers us all, as God’s children, the fullness of the kingdom of God.
Herod’s daughter asks for John’s head on a platter. On the mountainside, Christ feeds all.
Our lives are filled with choices.
Herod chooses loyalty to his inner circle and their greed. Christ tells his disciples to make a choice in favour of those who need food and shelter.
Herod’s banquet leads to destruction and death. Christ’s banquet is an invitation to building the kingdom and to new life.
Would I rather be at Herod’s Banquet for the few in the palace or with Christ as he feeds the masses in the wilderness?
Who would you invite to the banquet?
And who do you think feels excluded from the banquet?
We may never get the chance to be like Herod when it comes to lavish banqueting and decadent partying. But we have an opportunity to be party to inviting the many to the banquet that really matters.
Who feels turned away from the banquet by the Church today, abandoned and left to fend for themselves?
And, in our response to their needs, when we become signs of the Kingdom of God, we provide evidence enough to convict us when we are accused of being Christians.
An icon of the Beheading of Saint John the Baptist in a church in Koutouloufári in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Friday 29 August 2025, the Beheading of Saint John the Baptist):
The theme this week (24 to 30 August) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘From Strangers to Neighbours’ (pp 32-33) This theme was introduced on Sunday with a programme update from the Right Revd Antonio Ablon, Chaplain of Saint Catherine’s Anglican Church, Stuttgart, Germany.
The USPG Prayer Diary today (Friday 29 August 2025, the Beheading of Saint John the Baptist) invites us to pray:
Merciful Lord, make your Church a home for all people, especially the displaced. May we be instruments of your love, offering support, companionship, and advocacy for those seeking new beginnings.
The Collect:
Almighty God,
who called your servant John the Baptist
to be the forerunner of your Son in birth and death:
strengthen us by your grace
that, as he suffered for the truth,
so we may boldly resist corruption and vice
and receive with him the unfading crown of glory;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Merciful Lord,
whose prophet John the Baptist
proclaimed your Son as the Lamb of God
who takes away the sin of the world:
grant that we who in this sacrament
have known your forgiveness and your life–giving love
may ever tell of your mercy and your peace;
through Jesus Christ our Lord.

Yesterday’s reflections
Continued tomorrow
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
28 August 2025
Saint John’s College was
founded to train priests in
1555 and has since become
Oxford’s wealthiest college
Saint John’s College, Oxford, was founded in 1555 by Sir Thomas White to train or educate priests (Photograph: Patrick Comerford, 2025)
Patrick Comerford
Before visiting the Lamb and Flag at the end of a day in Oxford earlier this week, I also visited Saint John’s College, which has owned the pub next door for hundreds of years.
I have visited the chapel in Saint John’s College before, but this was my first time to stroll through the quads and gardens and to admire the architecture of the college buildings.
Saint John’s, on the east side of St Giles’ in the centre of Oxford, has over 400 undergraduate students, up to 250 postgraduate students, over 100 academic staff, and about 100 other staff members. The college was founded 470 years ago in 1555. Today it is the wealthiest college in Oxford, with assets worth more than £790 million, largely thanks to the 19th-century suburban development of land it owns in Oxford.
Saint John’s College on the east side of St Giles’ is said to be the wealthiest college in Oxford (Photograph: Patrick Comerford, 2025)
Sir Thomas White, a former Lord Mayor of London, was granted a royal patent on 1 May 1555 to create a charitable institution for the education of students within the University of Oxford. White was a Roman Catholic, and his original vision was for a college that would train or educate Roman Catholic clergy who would support the Counter-Reformation under Queen Mary. Saint Edmund Campion, a Roman Catholic martyr, was one of the first students.
White acquired buildings on the east side of St Giles’, north of Balliol College and Trinity College, that had belonged to the former College of Saint Bernard. It had been founded as a Cistercian monastery and house of study in 1437 and was closed in 1540 during the dissolution of the monasteries in the Tudor Reformation. White’s grant also included half of the grove of Durham College, which had also been suppressed and whose buildings had become Trinity College.
White was the Master of the Merchant Taylors’ Company, and he established a number of educational foundations, including the Merchant Taylors’ School.
Saint John’s initially had a strong focus on educating future priest … Front Quad and the Chapel (Photograph: Patrick Comerford, 2025)
Initially, Saint John’s was a small college and was not well endowed. But the endowments it received at its foundation and during its first 20 years have since served it well.
During the reign of Elizabeth I, the fellows lectured in rhetoric, Greek, and dialectic, but not directly in theology. However, Saint John’s initially had a strong focus on educating future priest, and in its earlier years produced a large number Anglican clergy. White also included the patronage of the parish of Saint Giles in the endowments, and for centuries the Vicars of Saint Giles were either fellows or former fellows of the college.
In the second half of the 19th century, Saint John’s benefited, as ground landlord, from the suburban development of Oxford. The college also it became a more open society in those decades, and it later earned a reputation for degrees in law, medicine and PPE (Philosophy, Politics and Economics).
The Front Quad incorporates buildings built for the Cistercians of Saint Bernard’s College, dating back to 1437 (Photograph: Patrick Comerford, 2025)
Saint John’s is on a single 5.5 ha site, and most of the college buildings are organised around seven quadrangles or quads.
The Front Quadrangle mainly consists of buildings built for the Cistercians of Saint Bernard’s College. Construction began in 1437, but much of the east range was not complete when the site passed to the crown in 1540 at the dissolution of the monastic houses. Christ Church took control of the site in 1546 and Thomas White acquired it in 1554. He made major alterations to create the current college hall, and designated the north part of the east range as the lodging of the president, for which it is still used today.
Front Quad was gravelled until the college’s 400th anniversary in 1955, when the current circular lawn and paving were laid out. The turret clock, made by John Knibb, dates from 1690. The main tower above the Porters’ Lodge has a statue of John the Baptist by Eric Gill.
Inside the chapel in Saint John’s College, first built in 1530 (Photograph: Patrick Comerford, 2025)
The chapel at Saint John’s was first built in 1530, when it was dedicated to Saint Bernard of Clairvaux. It was rededicated to Saint John the Baptist in 1557.
Thomas White, William Laud and William Juxon are buried beneath the chapel. All three were presidents of the college, abd Laud and Juxon became Archbishops of Canterbury. To the south of the chancel, a hidden pew is directly accessible from the President’s Lodgings. In the past, it allowed the only woman in college, the president’s wife, to worship without being seen by the men present.
The Baylie chapel in the north-east corner was added 1662-1669 and refitted in 1949. The interior of the chapel underwent major changes in 1840, involving the gothic revival pews, roof, wall arcading and west screen, and the chapel as we see it today is largely a result of reordering by Edward Blore in 1843, with later alterations by Sir Edward Maufe in the 1930s.
The chequerboard floor is said to date back to the Restoration period, but most other features are 19th century: the altar rails installed by Archbishop William Laud were moved to the parish church in Northmoor, west of Oxford, and the remains of the 17th-century screen are in Painswick House, Gloucestershire.
The wooden reredos behind the altar was made by Charles Eamer Kempe in 1892. Kempe also designed the east window, with figures including Sir Thomas White and Henry Chichele, the founder of Saint Bernard’s College.
The reredos in the chapel was designed by Charles Eamer Kempe (Photograph: Patrick Comerford, 2025)
At the reordering, the majority of the monuments were placed in the small Baylie Chapel to the north of the altar. These include a monument to William Paddy, the physician to James I, surrounded by the snakes of Asclepius; a black urn with the heart of the antiquary Richard Rawlinson; and a marble relief of the baptism of Christ that commemorates William Holmes, a benefactor of the college.
William Laud endowed the college richly during and after his presidency, and the fine pre-Reformation ecclesiastical vestments that he gave are displayed every term. Laud’s friendship with Orlando Gibbons led to the composition of ‘This is the record of John’ for the choir of Saint John’s, and this setting of a text from Saint John’s Gospel is sung regularly in Chapel. It is now recognised as one of the supreme English anthems.
The eagle lectern was carved by John Snetzler in 1773, and the silver candlesticks date from 1720. The altar cross of 1945 commemorates the 300th anniversary of Archbishop Laud’s execution in 1645.
Archbishop William Laud, Richard Baylie and Archbishop William Juxon are commemorated in the window in the Baylie Chapel (Photograph: Patrick Comerford, 2025)
White left instructions for services to be sung by a choir of men and boys. Laud gave the college its first pipe organ, but the original organ was removed in 1651. Nevertheless, Saint John’s continued to have a boys’ choir until the late 1960s.
A new organ was made for the chapel in 2008 by Bernard Aubertin, who also built the small chamber organ at the end of the choir stalls.
The Revd Dr Elizabeth Macfarlane is the Chaplain of Saint John’s College. Morning Prayer is said every weekday in full term at 8.30 am. Sung Evensong at 6 pm on Sundays includes an address by the Chaplain or a guest preacher, an anthem and three hymns. The Eucharist is celebrated on Mondays at12:15 pm and Choral Evensong is at 6 pm on Wednesdays.
The college choir today sings evensong services on Sundays and Wednesdays during term time, and sings the grace at Sunday formal hall. Since 1923, the choir has been directed by student organ scholars. The present three-manual organ by Bernard Aubertin was installed in 2008.
The chapel also houses significant pieces of contemporary art. A small triptych of the Life of John the Baptist is by a local artist Nicholas Mynheer. The Baylie Chapel has a modern Coptic icon of the Baptism of Christ, made in Egypt. Two windows in the chapel by the stained glass artist Ervin Bossanyi depict scenes in the life of Saint Francis of Assisi.
Canterbury Quad, completed in 1636, is the first example of Italian Renaissance architecture in Oxford (Photograph: Patrick Comerford, 2025)
Canterbury Quadrangle is the first example of Italian Renaissance architecture in Oxford. It was substantially commissioned by Archbishop Laud and completed in 1636.
The college library there consists of four connected parts: the Old Library (south side, 1596-1598), the Laudian Library (1631-1635, above the east colonnade, overlooking the garden), the Paddy Room (1971-1977) and the new Library and Study Centre, designed by Wright & Wright Architects (2019). Until it moved to the Kendrew Quadrangle in 2010, the Holdsworth Law Library was in the south-west corner of Canterbury Quadrangle.
The college holds Robert Graves’ Working Library and in 1936 it acquired the AE Housman Classics Library' with 300 books and pamphlets, many with hand-written notes by Housman in the margins or on loose leaves.
The Holmes Building (1794) is a south spur off the Canterbury Quad, with fellows’ rooms.
The North Quad is the irregular product of a series of buildings built since the college foundation (Photograph: Patrick Comerford, 2025)
The North Quadrangle was not designed as a whole, but is the irregular product of a series of buildings built since the college’s foundation.
The college cook, Thomas Clarke, built a college kitchen in 1612 with residential rooms above. The college bought this building, just north of the hall, from Clarke in 1620 and expanded it in 1642-1643 to produce the current Cook’s Building.
The first part of the Senior Common Room was built in 1676, immediately north of the chapel. Its ceiling, completed in 1742, features the craftsmanship of Thomas Roberts, who also worked on the Radcliffe Camera and the Codrington Library at All Souls’ College.
Various additions and renovations were made in 1826, 1900, 1936 and 2004-2005. The latest renovation and extension to the Grade I listed building were made in 1996 by MJP Architects and received two awards: the Design Partnership Award and an award from the Royal Institute of British Architects.
Dolphin Quadrangle is on the site of three houses that stood at 2-4 St Giles’ where they once formed the Dolphin Inn (Photograph: Patrick Comerford, 2025)
Property was bought from Exeter College in 1742 and from 1794 to 1880 it was known as the Wood Buildings. It was replaced in 1880 when today’s St Giles’ range was built. What is today thought of as a single building was built as several distinct sections. The first part (1880-1881) consisted of the gate tower and the rooms between it and Cook’s building to the south. The second part, built in 1899-1900, forms the north half of the St Giles’ range. The Rawlinson Building (1909) formed the north side of the quad. More rooms were added by Edward Maufe in 1933.
With the completion of the Beehive (1958-1960), made up of irregular hexagonal rooms, the quad took on its current appearance. The Beehive was designed by Michael Powers of the Architects’ Co-Partnership and is clad in Portland stone. This east part of the quad previously held the old Fellows’ stables.
Dolphin Quadrangle is on the site of three houses that stood at 2-4 St Giles’ and formed the Dolphin Inn. When they were demolished in 1881, the houses were known as the South Buildings, and used as college accommodation. The college built the neo-Georgian Dolphin Quadrangle, designed by Edward Maufe, on the site in 1947-1948. There was a shortage of building materials in the aftermath of World War II, but the college built the new quadrangle with its own timber from Bagley Wood.
In the gardens in Saint John’s College, Oxford (Photograph: Patrick Comerford, 2025)
Sir Thomas White Quadrangle or Thomas White Quad was built in 1972-1975. This is not so much a quadrangle, but an L-shaped building partially enclosing an area of garden. The upper floors are predominantly student residences, but the ground floor also has communal facilities including the college bar and the underground areas include the Games Room and Erg Room for rowing.
The Prestwich, Larkin and Graves rooms are multi-purpose rooms used for a variety of events.
The building is an early design by Philip Dowson of Arup Associates and won both the Concrete Society Award (1976) and the RIBA architectural excellence award (1981). It became a Grade II listed building in 2017.
Saint John’s College now owns almost all the buildings on the east side of St Giles’, including the Lamb and Flag (Photograph: Patrick Comerford, 2025)
The Garden Quadrangle is a modern (1993) neo-Italianate design from MJP Architects that includes the college auditorium, student rooms and kitchens. The complex structure is very unlike a conventional quadrangle. It won five architectural awards in 1994-1995, and an Oxford Times poll in 2003 it was voted the best building built in Oxford in the preceding 75 years.
The site was previously occupied by the Department of Agriculture, and the Parks Road frontage of this building survives today, separated from the quad by a detached building with three music rooms.
The Kendrew Quadrangle, the most recent quad, was completed in 2010, and was also designed by MJP architects. The quad is named after Sir John Kendrew, former president of the college, Nobel Laureate and the college’s greatest benefactor in the 20th century. The construction has been dubbed ‘the last great quad in the city centre’ and is notable for its attempt to provide energy from sustainable sources.
As the first phase of the Kendrew Quadrangle project, Dunthorne Parker Architects were commissioned to refurbish three Grade II Listed buildings fronting on to St Giles’. Works were carried out to No 20 St Giles, which became alumni residential accommodation, the Black Hall, a 17th-century building that became teaching accommodation and the Barn, which became an exhibition and performance space.
St Giles’ House at No 16 has been described by Sir Nikolaus Pevsner as ‘the best house of its date in Oxford’ (Photograph: Patrick Comerford)
The college now owns almost all the buildings on the east side of St Giles’. They include the Lamb and Flag pub, which the college once used to fund graduate scholarships, and Middleton Hall, north of the North Quad and beside the Lamb and Flag.
St Giles’ House at No 16 dates from 1702, and has been described by the architectural historian Sir Nikolaus Pevsner as ‘the best house of its date in Oxford’. It was previously known as the Judge’s Lodgings, because it was used from 1852 to 1965 by judges visiting for Assizes. Today it is used for college dinners and receptions, and the upper levels include rooms for tutors.
The college also owns a stretch of the west side of St Giles’, including – until its sale in 2023 – the Eagle and Child pub. It was previously owned by University College and was known as the place where JRR Tolkien, CS Lewis and their literary circle known as the Inklings once met. It has been undergoing a refurbishment porject for many months now.
Saint John’s College porperty portfolio the west side of St Giles’ once included the Eagle and Child pub (Photograph: Patrick Comerford, 2025)
Saint John’s offers on-site accommodation to undergraduates during their time at the college. This includes accommodation in the Thomas White Quad, the Beehive, and college-owned houses on Museum Road, with some postgraduates in Blackhall Road.
Saint John’s College Boat Club (SJCBC) is the largest of a number of college sports clubs.
Prominent fellows and alumni of Saint John’s have included two 17th-century Archbishops of Canterbury, William Laud and William Juxon, the poets AE Housman, Philip Larkin and Robert Graves, the novelist Kingsley Amis, the historian Peter Burke, the biochemist Sir John Kendrew, and the former Prime Minister Tony Blair.
After more than four centuries of the college being a male-only institution, women were first admitted as students in 1979. Elizabeth Fallaize was the first woman to become a fellow of Saint John’s in 1990.
Saint John’s maintains the largest endowment of the Oxford colleges, and these include the Oxford Playhouse building and the Millwall FC training ground. Students occupied the front quad for five days in January 2020 to protest against the endowment fund’s continued investments in fossil fuels.
The current President of Saint John’s is Baroness Black of Strome (Professor Dame Sue Black), a Scottish forensic anthropologist known for her work on identification in criminal convictions.
Richard Baylie (1585-1667) was twice President of Saint John’s College, in 1633-1648 and 1660-1667 (Photograph: Patrick Comerford, 2025)
Patrick Comerford
Before visiting the Lamb and Flag at the end of a day in Oxford earlier this week, I also visited Saint John’s College, which has owned the pub next door for hundreds of years.
I have visited the chapel in Saint John’s College before, but this was my first time to stroll through the quads and gardens and to admire the architecture of the college buildings.
Saint John’s, on the east side of St Giles’ in the centre of Oxford, has over 400 undergraduate students, up to 250 postgraduate students, over 100 academic staff, and about 100 other staff members. The college was founded 470 years ago in 1555. Today it is the wealthiest college in Oxford, with assets worth more than £790 million, largely thanks to the 19th-century suburban development of land it owns in Oxford.
Saint John’s College on the east side of St Giles’ is said to be the wealthiest college in Oxford (Photograph: Patrick Comerford, 2025)
Sir Thomas White, a former Lord Mayor of London, was granted a royal patent on 1 May 1555 to create a charitable institution for the education of students within the University of Oxford. White was a Roman Catholic, and his original vision was for a college that would train or educate Roman Catholic clergy who would support the Counter-Reformation under Queen Mary. Saint Edmund Campion, a Roman Catholic martyr, was one of the first students.
White acquired buildings on the east side of St Giles’, north of Balliol College and Trinity College, that had belonged to the former College of Saint Bernard. It had been founded as a Cistercian monastery and house of study in 1437 and was closed in 1540 during the dissolution of the monasteries in the Tudor Reformation. White’s grant also included half of the grove of Durham College, which had also been suppressed and whose buildings had become Trinity College.
White was the Master of the Merchant Taylors’ Company, and he established a number of educational foundations, including the Merchant Taylors’ School.
Saint John’s initially had a strong focus on educating future priest … Front Quad and the Chapel (Photograph: Patrick Comerford, 2025)
Initially, Saint John’s was a small college and was not well endowed. But the endowments it received at its foundation and during its first 20 years have since served it well.
During the reign of Elizabeth I, the fellows lectured in rhetoric, Greek, and dialectic, but not directly in theology. However, Saint John’s initially had a strong focus on educating future priest, and in its earlier years produced a large number Anglican clergy. White also included the patronage of the parish of Saint Giles in the endowments, and for centuries the Vicars of Saint Giles were either fellows or former fellows of the college.
In the second half of the 19th century, Saint John’s benefited, as ground landlord, from the suburban development of Oxford. The college also it became a more open society in those decades, and it later earned a reputation for degrees in law, medicine and PPE (Philosophy, Politics and Economics).
The Front Quad incorporates buildings built for the Cistercians of Saint Bernard’s College, dating back to 1437 (Photograph: Patrick Comerford, 2025)
Saint John’s is on a single 5.5 ha site, and most of the college buildings are organised around seven quadrangles or quads.
The Front Quadrangle mainly consists of buildings built for the Cistercians of Saint Bernard’s College. Construction began in 1437, but much of the east range was not complete when the site passed to the crown in 1540 at the dissolution of the monastic houses. Christ Church took control of the site in 1546 and Thomas White acquired it in 1554. He made major alterations to create the current college hall, and designated the north part of the east range as the lodging of the president, for which it is still used today.
Front Quad was gravelled until the college’s 400th anniversary in 1955, when the current circular lawn and paving were laid out. The turret clock, made by John Knibb, dates from 1690. The main tower above the Porters’ Lodge has a statue of John the Baptist by Eric Gill.
Inside the chapel in Saint John’s College, first built in 1530 (Photograph: Patrick Comerford, 2025)
The chapel at Saint John’s was first built in 1530, when it was dedicated to Saint Bernard of Clairvaux. It was rededicated to Saint John the Baptist in 1557.
Thomas White, William Laud and William Juxon are buried beneath the chapel. All three were presidents of the college, abd Laud and Juxon became Archbishops of Canterbury. To the south of the chancel, a hidden pew is directly accessible from the President’s Lodgings. In the past, it allowed the only woman in college, the president’s wife, to worship without being seen by the men present.
The Baylie chapel in the north-east corner was added 1662-1669 and refitted in 1949. The interior of the chapel underwent major changes in 1840, involving the gothic revival pews, roof, wall arcading and west screen, and the chapel as we see it today is largely a result of reordering by Edward Blore in 1843, with later alterations by Sir Edward Maufe in the 1930s.
The chequerboard floor is said to date back to the Restoration period, but most other features are 19th century: the altar rails installed by Archbishop William Laud were moved to the parish church in Northmoor, west of Oxford, and the remains of the 17th-century screen are in Painswick House, Gloucestershire.
The wooden reredos behind the altar was made by Charles Eamer Kempe in 1892. Kempe also designed the east window, with figures including Sir Thomas White and Henry Chichele, the founder of Saint Bernard’s College.
The reredos in the chapel was designed by Charles Eamer Kempe (Photograph: Patrick Comerford, 2025)
At the reordering, the majority of the monuments were placed in the small Baylie Chapel to the north of the altar. These include a monument to William Paddy, the physician to James I, surrounded by the snakes of Asclepius; a black urn with the heart of the antiquary Richard Rawlinson; and a marble relief of the baptism of Christ that commemorates William Holmes, a benefactor of the college.
William Laud endowed the college richly during and after his presidency, and the fine pre-Reformation ecclesiastical vestments that he gave are displayed every term. Laud’s friendship with Orlando Gibbons led to the composition of ‘This is the record of John’ for the choir of Saint John’s, and this setting of a text from Saint John’s Gospel is sung regularly in Chapel. It is now recognised as one of the supreme English anthems.
The eagle lectern was carved by John Snetzler in 1773, and the silver candlesticks date from 1720. The altar cross of 1945 commemorates the 300th anniversary of Archbishop Laud’s execution in 1645.
Archbishop William Laud, Richard Baylie and Archbishop William Juxon are commemorated in the window in the Baylie Chapel (Photograph: Patrick Comerford, 2025)
White left instructions for services to be sung by a choir of men and boys. Laud gave the college its first pipe organ, but the original organ was removed in 1651. Nevertheless, Saint John’s continued to have a boys’ choir until the late 1960s.
A new organ was made for the chapel in 2008 by Bernard Aubertin, who also built the small chamber organ at the end of the choir stalls.
The Revd Dr Elizabeth Macfarlane is the Chaplain of Saint John’s College. Morning Prayer is said every weekday in full term at 8.30 am. Sung Evensong at 6 pm on Sundays includes an address by the Chaplain or a guest preacher, an anthem and three hymns. The Eucharist is celebrated on Mondays at12:15 pm and Choral Evensong is at 6 pm on Wednesdays.
The college choir today sings evensong services on Sundays and Wednesdays during term time, and sings the grace at Sunday formal hall. Since 1923, the choir has been directed by student organ scholars. The present three-manual organ by Bernard Aubertin was installed in 2008.
The chapel also houses significant pieces of contemporary art. A small triptych of the Life of John the Baptist is by a local artist Nicholas Mynheer. The Baylie Chapel has a modern Coptic icon of the Baptism of Christ, made in Egypt. Two windows in the chapel by the stained glass artist Ervin Bossanyi depict scenes in the life of Saint Francis of Assisi.
Canterbury Quad, completed in 1636, is the first example of Italian Renaissance architecture in Oxford (Photograph: Patrick Comerford, 2025)
Canterbury Quadrangle is the first example of Italian Renaissance architecture in Oxford. It was substantially commissioned by Archbishop Laud and completed in 1636.
The college library there consists of four connected parts: the Old Library (south side, 1596-1598), the Laudian Library (1631-1635, above the east colonnade, overlooking the garden), the Paddy Room (1971-1977) and the new Library and Study Centre, designed by Wright & Wright Architects (2019). Until it moved to the Kendrew Quadrangle in 2010, the Holdsworth Law Library was in the south-west corner of Canterbury Quadrangle.
The college holds Robert Graves’ Working Library and in 1936 it acquired the AE Housman Classics Library' with 300 books and pamphlets, many with hand-written notes by Housman in the margins or on loose leaves.
The Holmes Building (1794) is a south spur off the Canterbury Quad, with fellows’ rooms.
The North Quad is the irregular product of a series of buildings built since the college foundation (Photograph: Patrick Comerford, 2025)
The North Quadrangle was not designed as a whole, but is the irregular product of a series of buildings built since the college’s foundation.
The college cook, Thomas Clarke, built a college kitchen in 1612 with residential rooms above. The college bought this building, just north of the hall, from Clarke in 1620 and expanded it in 1642-1643 to produce the current Cook’s Building.
The first part of the Senior Common Room was built in 1676, immediately north of the chapel. Its ceiling, completed in 1742, features the craftsmanship of Thomas Roberts, who also worked on the Radcliffe Camera and the Codrington Library at All Souls’ College.
Various additions and renovations were made in 1826, 1900, 1936 and 2004-2005. The latest renovation and extension to the Grade I listed building were made in 1996 by MJP Architects and received two awards: the Design Partnership Award and an award from the Royal Institute of British Architects.
Dolphin Quadrangle is on the site of three houses that stood at 2-4 St Giles’ where they once formed the Dolphin Inn (Photograph: Patrick Comerford, 2025)
Property was bought from Exeter College in 1742 and from 1794 to 1880 it was known as the Wood Buildings. It was replaced in 1880 when today’s St Giles’ range was built. What is today thought of as a single building was built as several distinct sections. The first part (1880-1881) consisted of the gate tower and the rooms between it and Cook’s building to the south. The second part, built in 1899-1900, forms the north half of the St Giles’ range. The Rawlinson Building (1909) formed the north side of the quad. More rooms were added by Edward Maufe in 1933.
With the completion of the Beehive (1958-1960), made up of irregular hexagonal rooms, the quad took on its current appearance. The Beehive was designed by Michael Powers of the Architects’ Co-Partnership and is clad in Portland stone. This east part of the quad previously held the old Fellows’ stables.
Dolphin Quadrangle is on the site of three houses that stood at 2-4 St Giles’ and formed the Dolphin Inn. When they were demolished in 1881, the houses were known as the South Buildings, and used as college accommodation. The college built the neo-Georgian Dolphin Quadrangle, designed by Edward Maufe, on the site in 1947-1948. There was a shortage of building materials in the aftermath of World War II, but the college built the new quadrangle with its own timber from Bagley Wood.
In the gardens in Saint John’s College, Oxford (Photograph: Patrick Comerford, 2025)
Sir Thomas White Quadrangle or Thomas White Quad was built in 1972-1975. This is not so much a quadrangle, but an L-shaped building partially enclosing an area of garden. The upper floors are predominantly student residences, but the ground floor also has communal facilities including the college bar and the underground areas include the Games Room and Erg Room for rowing.
The Prestwich, Larkin and Graves rooms are multi-purpose rooms used for a variety of events.
The building is an early design by Philip Dowson of Arup Associates and won both the Concrete Society Award (1976) and the RIBA architectural excellence award (1981). It became a Grade II listed building in 2017.
Saint John’s College now owns almost all the buildings on the east side of St Giles’, including the Lamb and Flag (Photograph: Patrick Comerford, 2025)
The Garden Quadrangle is a modern (1993) neo-Italianate design from MJP Architects that includes the college auditorium, student rooms and kitchens. The complex structure is very unlike a conventional quadrangle. It won five architectural awards in 1994-1995, and an Oxford Times poll in 2003 it was voted the best building built in Oxford in the preceding 75 years.
The site was previously occupied by the Department of Agriculture, and the Parks Road frontage of this building survives today, separated from the quad by a detached building with three music rooms.
The Kendrew Quadrangle, the most recent quad, was completed in 2010, and was also designed by MJP architects. The quad is named after Sir John Kendrew, former president of the college, Nobel Laureate and the college’s greatest benefactor in the 20th century. The construction has been dubbed ‘the last great quad in the city centre’ and is notable for its attempt to provide energy from sustainable sources.
As the first phase of the Kendrew Quadrangle project, Dunthorne Parker Architects were commissioned to refurbish three Grade II Listed buildings fronting on to St Giles’. Works were carried out to No 20 St Giles, which became alumni residential accommodation, the Black Hall, a 17th-century building that became teaching accommodation and the Barn, which became an exhibition and performance space.
St Giles’ House at No 16 has been described by Sir Nikolaus Pevsner as ‘the best house of its date in Oxford’ (Photograph: Patrick Comerford)
The college now owns almost all the buildings on the east side of St Giles’. They include the Lamb and Flag pub, which the college once used to fund graduate scholarships, and Middleton Hall, north of the North Quad and beside the Lamb and Flag.
St Giles’ House at No 16 dates from 1702, and has been described by the architectural historian Sir Nikolaus Pevsner as ‘the best house of its date in Oxford’. It was previously known as the Judge’s Lodgings, because it was used from 1852 to 1965 by judges visiting for Assizes. Today it is used for college dinners and receptions, and the upper levels include rooms for tutors.
The college also owns a stretch of the west side of St Giles’, including – until its sale in 2023 – the Eagle and Child pub. It was previously owned by University College and was known as the place where JRR Tolkien, CS Lewis and their literary circle known as the Inklings once met. It has been undergoing a refurbishment porject for many months now.
Saint John’s College porperty portfolio the west side of St Giles’ once included the Eagle and Child pub (Photograph: Patrick Comerford, 2025)
Saint John’s offers on-site accommodation to undergraduates during their time at the college. This includes accommodation in the Thomas White Quad, the Beehive, and college-owned houses on Museum Road, with some postgraduates in Blackhall Road.
Saint John’s College Boat Club (SJCBC) is the largest of a number of college sports clubs.
Prominent fellows and alumni of Saint John’s have included two 17th-century Archbishops of Canterbury, William Laud and William Juxon, the poets AE Housman, Philip Larkin and Robert Graves, the novelist Kingsley Amis, the historian Peter Burke, the biochemist Sir John Kendrew, and the former Prime Minister Tony Blair.
After more than four centuries of the college being a male-only institution, women were first admitted as students in 1979. Elizabeth Fallaize was the first woman to become a fellow of Saint John’s in 1990.
Saint John’s maintains the largest endowment of the Oxford colleges, and these include the Oxford Playhouse building and the Millwall FC training ground. Students occupied the front quad for five days in January 2020 to protest against the endowment fund’s continued investments in fossil fuels.
The current President of Saint John’s is Baroness Black of Strome (Professor Dame Sue Black), a Scottish forensic anthropologist known for her work on identification in criminal convictions.
Richard Baylie (1585-1667) was twice President of Saint John’s College, in 1633-1648 and 1660-1667 (Photograph: Patrick Comerford, 2025)