01 September 2025

A whirlwind tour on
Saint Giles Day of
half a dozen churches
dedicated to Saint Giles

A statue of Saint Giles above the west door of Saint Mary and Saint Giles Church, Stony Stratford … today is feast of Saint Giles (Photograph: Patrick Comerford, 2025)

The church calendar today remembers Saint Giles (1 September). I visited Saint Giles-in-the-Fields Church in London a few days ago, and hope to describe the church in the days to come. But, on his feast day, I thought I should look at some of the churches I know that are dedicated to Saint Giles.

Saint Giles is said to have been born in Athens ca 645-650, the son of King Theodore and Queen Elizabeth. He is the patron of beggars and people with disabilities because, although he was disabled, he devoted his life and his personal wealth to helping people in their sufferings and afflictions.

Saint Giles died ca 710. The monastery he founded at Saint-Gilles in Provence became an important place on the pilgrimage routes both to Compostela and to the Holy Land. Most mediaeval churches dedicated to Saint Giles stand by roadsides, offering weary travellers a sign of rest and peace.

1, Saint Mary and Saint Giles, Stony Stratford:

The Church of Saint Mary and Saint Giles, the parish church of Stony Stratford (Photograph: Patrick Comerford, 2025)

The Church of Saint Mary and Saint Giles, the parish church of Stony Stratford, is part of the rich tapestry of a pretty market town on the banks of the River Ouse that marks the boundary between Buckinghamshire and Northamptonshire.

Stony Stratford first developed along the Roman Watling Street, on the boundary between the ancient manors of Calverton and Wolverton. The de Veres, Earls of Oxford, held Calverton from 1244 until 1526, while on the Wolverton side the title was inherited by the de Wolvertons who held the land until the 14th century. Both manors provided chapels of ease from the 13th century, and so Stony Stratford became the first town in Buckinghamshire to have two churches. The church in the Calverton part of the town was dedicated to Saint Giles, while the other within the Manor of Wolverton was dedicated to Saint Mary Magdalene, and fairs were held in the town on the festivals of both saints.

The chancel or east end of Saint Giles was so ruinous in 1757 that it was taken down, and Saint Giles was rebuilt in 1776-1777 to designs by the Warwick-based architect Francis Hiorne (1744-1789). He was the architect of the Church of Saint Mary the Virgin in Tetbury, Gloucestershire, and may have used his church in Stony Stratford as a prototype for his much larger church.

At the same time, Arthur Chichester (1739-1799), 5th Earl of Donegall, commissioned Hiorne to design Saint Anne’s Church on Donegall Street, Belfast (1776), later replaced by Saint Anne’s Cathedral. Hiorne was also consulted on the design of Rosemary Street Presbyterian Church, Belfast (1783). Donegall was a large landowner in Belfast, Co Donegal, Co Wexford, and Staffordshire, his properties once included Comberford Hall, and he gave his name to Donegal House in Lichfield.

When he was rebuilding Saint Giles, Hiorne retained the 15th century tower, and this is the only part of the original structure still standing. The 80 ft tower with embattlements is in the perpendicular style and has a clock and a peal of six bells.

Inside Saint Mary and Saint Giles, Stony Stratford, looking east … the church was rebuilt by Francis Hiorne in 1776-1777 (Photograph: Patrick Comerford)

Hiorne redesigned the church in ‘Strawberry Hill Gothic,’ a style marking the beginnings of the Gothic Revival in architecture. The church is a lofty building, with a nave, two side aisles, a chancel, and galleries on either side.

A Lady Chapel was created in the south-east corner of the nave in the late 19th century, stained-glass windows were installed, a Gothic chancel screen was installed, and the side galleries were added and decorated. A series of stained glass tableaux by NHJ Westlake was installed beneath the galleries in 1889-1897. Above the galleries, stained-glass lozenges depict saints and martyrs and scenes from Scripture.

When the old vestry in the basement of the west tower was inadequate by 1892, two new vestries for the clergy and choir were built beside the north side of the chancel. They were designed in the 13th century English Gothic style by the local architect, Edward Swinfen Harris (1841-1924).

Changes continued in the 20th century. The statue of Saint Giles and the hind above the west doors and a stained-glass window by Kempe & Co date from 1903. The apsidal sanctuary was replaced by a squared-off sanctuary in 1928. The Lychgate and Calvary in the south-east corner of the churchyard were built in 1931.

A fire caused considerable damage to the interior of Saint Giles in 1964. The Diocese of Oxford questioned the need for two churches and parish priests in Stony Stratford. At first it was thought the Church of Saint Mary the Virgin should be extended and become the parish church. It was decided, however, to close Saint Mary the Virgin and to retain Saint Giles and to reorder the church. Saint Mary the Virgin was closed, the two parishes were combined and Saint Giles Church was reconsecrated as the Church of Saint Mary and Saint Giles, on Palm Sunday 7 April 1968.

2, Saint Giles, Oxford:

Saint Giles Church at the north end of the wide thoroughfare of Saint Giles in Oxford (Photograph: Patrick Comerford)

Saint Giles Church in Oxford is at the north end of the wide thoroughfare of Saint Giles, best known for the Martyrs’ Memorial to the south. The 900-year-old church stands at the point where Saint Giles forks and divides to become Woodstock Road to the left or west and Banbury Road to the right or east, and it faces both Little Clarendon Street and Keble Road.

Oxford’s main war memorial adjoins the south end of Saint Giles churchyard, and other nearby landmarks on the west side include the former Radcliffe Infirmary and Observatory, Somerville College, Saint Aloysius Oratory Church, the Eagle and Child, which sadly has been closed too long, Saint Cross College, Pusey House and Blackfriars; to the east, the nearby landmarks include Saint John’s College and the Lamb and Flag.

Inside Saint Giles Church, Oxford, facing the east end (Photograph: Patrick Comerford)

Saint Giles is a pretty church first built in the 12th and 13th centuries. But the first record of a church on the site dates from the Domesday Book in 1086, when a landowner named Edwin declared that he wanted to build a church adjoining his land, outside the north wall of the city.

When the church was first built it stood in open fields, 500 metres north of the city walls, with no other building between it and the city’s north gate, where the Church of Saint Michael at the North Gate stands. About 1,000 people lived within the walls of Oxford at the time.

Soon, however, before the area outside the city walls began to be settled, and Saint Giles had a parish of its own that had become widely spread and thinly settled. Oxford has expanded over the centuries, and Saint Giles is now a city centre church.

The incumbents of Saint Giles have included two notable associates of Archbishop William Laud: William Juxon (1609-1615), who later became President of Saint John’s College, Vice-Chancellor of Oxford, Bishop of London and Archbishop of Canterbury; and Thomas Turner (1624-1629), later Dean of Canterbury

3, Saint Giles, Cambridge:

Saint Giles Church is at the corner of Castle Street and Chesterton Road in Cambridge, beside Cambridge Castle and to the north of Magdalene College (Photograph: Patrick Comerford)

Saint Giles Church at the junction of Castle Street and Chesterton Road, Cambridge, dates from 1092, but the original Norman building underwent various transformations until 1875, when a new church was built on the site and the old church was demolished.

The church added ‘with Saint Peter’ to its name when neighbouring Saint Peter’s Church became redundant. It is home to both a Church of England parish and the Romanian Orthodox Parish of Saint John the Evangelist.

Saint Giles Church is also a venue for concerts, musical events, conferences, celebrations, commemorations, charity sales, an annual parish Summer Fair and a Christmas Tree Festival.

Saint Giles Church is a Grade II* listed church at the corner of Castle Street and Chesterton Road, beside Cambridge Castle and to the north Magdalene College.

From the outside, the church is simple and austere in style, without a spire. But inside it is richly furnished in the style favoured by the Oxford Movement and the Tractarians.

Some parts of the older building were incorporated into the new, Victorian church, including the 11th century former chancel arch, which is now the entrance to the Lady Chapel, and a 12th century doorway.

Inside Saint Giles Church, Cambridge, facing east (Photograph: Patrick Comerford)

Saint Giles Church was founded in 1092 by an endowment from Hugolina de Gernon, the wife of Picot of Cambridge, baron of Bourn and county sheriff, who lived at Cambridge Castle. According to Alfred of Beverley, writing in the 12th century, Hugolina was suffering from a long illness and the king’s physician and other doctors were unable to treat her. She had prayed to Saint Giles on her deathbed, promising to build a church in his honour if she were to recover. She recovered and she built the church.

The Victorian church was designed by the architects TH and F Healey of Bradford, and was built a little north of the church it replaced. The church is built of brick with Doulton stone dressings and a Westmorland slate roof, and retains a collection of mediaeval and 18th details. It also has 19th century fittings by many leading church decorators.

The 18 stained glass windows on the south and south sides of the nave are by Robert Turnhill of Heaton, Butler and Bayne, and were installed in 1888. They depict saints arranged in chronological sequence, beginning with Saint Clement of Rome and ending with Bishop Samuel Seabury.

4, Saint Giles, Cheadle:

Saint Giles’s Church and its 200 ft spire dominate the Staffordshire market town of Chealde (Photograph: Patrick Comerford)

The architectural historian Sir Nikolaus Pevsner once described Staffordshire as ‘Pugin-land’ after visiting Cheadle, the market town dominated by Saint Giles’s Church and its 200 ft spire. He wrote: ‘Nowhere can one study and understand Pugin better than in Staffordshire – not only his forms and features but his mind, and not only his churches but his secular architecture as well.’

John Talbot (1791-1852), 16th Earl of Shrewsbury, who lived at Alton Towers and commissioned AWN Pugin to build many churches in Staffordshire, including Saint Giles’s Church, Cheadle.

Pugin’s interior, including his rood screen, remain largely intact in Saint Giles’s Church, Cheadle (Photograph: Patrick Comerford)

Lord Shrewsbury, once ‘the most prominent British Catholic of day,’ extended his family’s Irish connections when he married Maria Theresa Talbot, daughter of Thomas William Talbot of Castle Talbot, Co Wexford – an Irish branch of the Talbot family that were patrons of Pugin too.

Pugin died when he was only 40 on14 September 1852; Lord Shrewsbury died two months later, on 9 November 1852. But church architecture and church decoration would never be the same again – in England or in Ireland.

5, Saint Giles on the Hill, Norwich:

Saint Giles on the Hill, also known as the Wisteria Church, has the tallest church tower in Norwich (Photograph: Patrick Comerford)

Although we stayed overnight in Norwich last year in Saint Giles House Hotel on Saint Giles Street, I never managed to get inside the church that gives its name to the street. Saint Giles on the Hill sits is also known as the Wisteria Church. Saint Giles has the tallest church tower in Norwich at a height of 120 ft. The wisteria was planted by a former priest at the church in celebration of his daughter’s wedding over 100 years ago and it still flourishes each year.

Saint Giles is the patron of lepers and nursing mothers, and a hospital for lepers was formerly close by beside the gate in the city walls, called Saint Giles Gate. The church was originally founded by a priest called Elwyn and given by him to the Benedictine monks of Norwich Cathedral. Later, the dean and chapter who appointed a chaplain.

Saint Giles (centre) above the south porch in Norwich, with statues above by David Holgate of Saint Margaret and Saint Benedict (Photograph: Patrick Comerford)

The church is noted in the Domesday Book (1086), but the present church dates from 1386. The tower was almost finished by 1424, and the building was complete by 1430. The porch was added about a century after the main church was built, and which has a noble carved stone façade, a fine fan vaulted roof and a small room above, called a parvise.

The main church consists of a nave with two side aisles, separated by an arcade of five bays. The church was restored by Richard Phipson in 1866-1867.

6, Saint Giles, Git, Sarawak:

Saint Giles Chapel in Git stands on a hilltop location above the village,and is reached by a steep climb of steps (Photographs: Patrick Comerford)

During our extended visit to Kuching last October and November, the Revd Dr Jeffry Renos Nawie took us on a number of whirlwind tours of the seven churches and chapels in his parishes and seven other churches and chapels in the Diocese of Kuching. His parish and mission area in the Diocese of Kuching covers vast rural areas south of Kuching.

Father Jeffry is a former principal of Saint Thomas’s, the Anglican diocesan boys’ school in Kuching, and has a doctorate in education. After he retired, he worked as the diocesan secretary in the diocesan office close to Saint Thomas’s Cathedral, and at weekends he served in Saint George’s Church, Punau, on the fringes of Padawan.

Today, Father Jeffry is the parish priest of Saint Augustine’s Church, Mambong, which was designated a mission district last year (26 May 2024) by Bishop Danald Jute of Kuching.

Saint Giles Chapel in Kampung Git marked its 60th anniversary last year (Photographs: Patrick Comerford)

Saint Giles Chapel in Kampung Git, near Siburan, south of Kuching, marked its sixtieth anniversary last year. Kampung Git is a small Bidayuh village about 30 km south-west of Kuching. The chapel stands on a hilltop location above the village, and is reached by a steep climb of steps.

Saint Giles Chapel has an interesting belltower, with an old graveyard behind the chapel, and a school below the chapel.

The arms of the Talbot family, Earls of Shrewsbury, represented on the doors of Saint Giles’s Church in Cheadle, Staffordshire (Photograph: Patrick Comerford)

Daily prayer in Ordinary Time 2025:
114, Monday 1 September 2025

Reading from the scrolls in the synagogue … ‘Jews Praying in the Synagogue on Yom Kippur,’ Maurycy Gottlieb (1856-1879), Vienna, 1878 (Tel Aviv Museum of Art)

Patrick Comerford

We have arrived at the beginning of a new month, the beginning of September. We are continuing in Ordinary Time in the Church Calendar, and yesterday was the Eleventh Sunday after Trinity (Trinity XI, 31 August 2025). We are celebrating the 1700th anniversary this year of the Council of Nicaea in the year 325 CE. One of the decisions at Nicaea was that the New Church Year begins on 1 September, a tradition still observed by the Eastern Orthodox Church and Eastern Rite Catholics.

Today is also the first day of Autumn, Creationtide begins today, the beginning of the Church year in the Orthodox calendar, and continues until 4 October, the feast of Saint Francis of Assisi. The Calendar of the Church of England in Common Worship today remembers Saint Giles of Provence, Hermit, who died ca 710. Saint Giles is the co-patron of Saint Mary and Saint Giles Church, Stony Stratford. There is an organ rectital by Jacob Collins in Saint Mary and Saint Giles Church at 12:45 today. 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.

‘He stood up to read and … he unrolled the scroll’ (Luke 4: 18-19) … a scroll in the Jewish Museum in the Ghetto in Venice (Photograph: Patrick Comerford)

Luke 4: 16-30 (NRSVA):

16 When he came to Nazareth, where he had been brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read, 17 and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written:

18 ‘The Spirit of the Lord is upon me,
because he has anointed me
to bring good news to the poor.
He has sent me to proclaim release to the captives
and recovery of sight to the blind,
to let the oppressed go free,
19 to proclaim the year of the Lord’s favour.’

20 And he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fixed on him. 21 Then he began to say to them, ‘Today this scripture has been fulfilled in your hearing.’ 22 All spoke well of him and were amazed at the gracious words that came from his mouth. They said, ‘Is not this Joseph’s son?’ 23 He said to them, ‘Doubtless you will quote to me this proverb, “Doctor, cure yourself!” And you will say, “Do here also in your home town the things that we have heard you did at Capernaum”.’ 24 And he said, ‘Truly I tell you, no prophet is accepted in the prophet’s home town. 25 But the truth is, there were many widows in Israel in the time of Elijah, when the heaven was shut up for three years and six months, and there was a severe famine over all the land; 26 yet Elijah was sent to none of them except to a widow at Zarephath in Sidon. 27 There were also many lepers in Israel in the time of the prophet Elisha, and none of them was cleansed except Naaman the Syrian.’ 28 When they heard this, all in the synagogue were filled with rage. 29 They got up, drove him out of the town, and led him to the brow of the hill on which their town was built, so that they might hurl him off the cliff. 30 But he passed through the midst of them and went on his way.

‘He went to the synagogue on the sabbath day, as was his custom’ (Luke 4: 16) … inside the Etz Hayyim Synagogue in Chania, Crete (Photograph: Patrick Comerford)

Today’s Reflection:

This morning we begin a series of readings in Saint Luke’s Gospel that bring us to the end of the Church year.

In this morning’s Gospel reading, we find ourselves at the beginning of Jesus’ public life. After his baptism by Saint John the Baptist (see Luke 3), he returns to Galilee and his home towns of Capernaum and Nazareth, the small towns where he has spent his early years.

In this reading, Jesus not only returns to his home region, but he also lays out the agenda or reads the manifesto for his ministry for the coming years, yet sets the scene for his rejection by his own people.

The reading opens with Jesus in the synagogue on the Sabbath day, as is his custom. He is called up to read the Scripture and comments on it. The synagogue was controlled by a board of elders and by the chazzan or attendant. On Saturdays, the sabbath service began with the shema, ‘Hear O Israel …’, a simple declaration of faith (see Deuteronomy 6: 4-9), and included prayers, fixed readings from the Torah or the first five books of the Bible, a reading from the Prophets, a sermon, and a blessing.

The two readings were in Hebrew, with a running translation into the vernacular, that was normally Aramaic but might have been Greek in some places. It would have been normal for literate adult male Jews to be called in turn to read the Scriptures in the synagogue: first those who were of priestly descent, the Cohanim, then the Levites, and then the other Israelites. So, on this particular Saturday, Jesus may have been the third person called on to read, or he may even have been further down the list.

The scroll of Isaiah is given to him by the chazzan or attendant, who combines the functions that we might associate with a sexton, verger, churchwarden and Sunday school teacher. And it is to him that Christ returns the scroll when he is finished reading from it (verse 20).

The portion Christ reads from (verse 18-19) is actually three verses, and they do not come in sequence: Isaiah 61: 1, part only of verse 2, and a portion of Isaiah 58: 6. So, even if Christ had been handed a pre-selected portion of Scripture to read, he makes a deliberate choice to roll back the scroll and to insert a portion of an extra verse, Isaiah 58: 6.

Having read while standing, Christ then sits down, the normal posture at the time for someone who is about to teach. When he sits down, all eyes are on him (verse 20), so it is he and he alone who is expected to preach and teach that morning. The reading may need explaining and interpretation before the people who hear it realise they have just heard good news.

Christ tells the people in the synagogue that the Scripture is fulfilled in their hearing. Scripture has not been read that morning just to comply with part of the ritual; it actually has immediate meaning, significance and relevance that day. Christ is not merely reading the words, he is promising to see them put into action, to transform hope into reality.

His reading from Isaiah amounts to his manifesto or mission statement:

• to bring good news to the poor
• to proclaim release to the captives
• recovery of sight to the blind
• to set free those who are oppressed
• to proclaim the year of the Lord’s favour.

The ‘year of the Lord’s favour’ is the Messianic age when salvation would be proclaimed. Isaiah, in the original text, is describing the Year of Jubilee, when every 50 years slaves were set free, debts were cancelled and ancestral lands were returned to the original family.

As he finished the reading, Jesus put down the scroll and said: ‘Today this scripture has been fulfilled in your hearing’ (verse 21).

At first, those who hear him are overawed by his words and his wisdom. But there is an unexpected turn of events as the people wondering why he is not doing in Nazareth what he has been doing in Capernaum and other places.

Jesus reminds them that prophets are seldom accepted in their own place, and gives two provocative examples: Elijah, who was sent to a poor widow in Zarephath, near Sidon, a Phoenician city beyond Tyre; and Elisha, who healed Naaman, a gentile general from Syria.

His remarks so anger the people of Nazareth that they think of killing Jesus.

Driven out of that synagogue and out of town, I think of Christ having three options:

1, To allow himself to be silenced.

2, To keep on preaching in other synagogues, but to never put into practice what he says, so that those who are worried have their fears allayed and realise he is no threat.

3, To preach and to put his teachings into practice, to show that he means what he says, that his faith is reflected in his priorities, to point to what the Kingdom of God is truly like.

Christ takes the third option, as we see as the readings in Saint Luke’s Gospel continue. He brings good news to the poor, he releases this poor captive, he can now see things as they are and as they ought to be, the oppressed may go free, and all are amazed.

This morning’s Gospel reading is good news, and not just to the poor and oppressed in Nazareth in the past. Who are the poor, the captives, the blind and the oppressed among us today?

How do we respond to them and their needs?

Do we remain others take to the streets of our town and cities, outside hotels and in our public spaces, to further oppress them, even using the law and misusing the symbolism of the cross to further their violent actions?

And what do we do so that the poor, the captives, the blind and the oppressed among us know that we believe compassion for them is at the heart of Christ’s ministry, message and mission?

‘He stood up to read and … he unrolled the scroll’ (Luke 4: 18-19) … a scroll in the Klausen Synagogue in Prague (Photograph: Patrick Comerford)

Today’s Prayers (Monday 1 September 2025):

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 was introduced yesterday 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.

The USPG Prayer Diary today (Monday 1 September 2025) invites us to pray:

Lord, heal the wounds of division and bring reconciliation to those experiencing pain and separation. May your love unite us all, regardless of our differences.

In my prayers this morning, I am also including the members of the PCC of Saint Mary and Saint Giles Church, Stony Stratford, who are meeting the Bishop of Buckingham and the Archdeacon of Buckingham this afternoon.

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 reflections

Continued tomorrow

The icon of Saint Giles by Brother Leon Lidderment of Walsingham in Saint Mary and Saint Giles Church, Stony Stratford (Photograph: Patrick Comerford, 2025)

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

‘Adoration of the Torah’ by Artur Markiowicz (1872-1934) in the Jewish Museum in the Old Synagogue, Kraków (Photograph: Patrick Comerford)