The Church of Saint Mary the Virgin is the only surviving mediaeval building in Padbury (Photograph: Patrick Comerford, 2025)
Patrick Comerford
Padbury is a small village in north Buckinghamshire, about half way between Buckingham and Winslow, which I have visited a few times in recent weeks. I returned yesterday afternoon with a priest-colleague and friend to show him Saint Mary’s Church, a 13th century church with interesting 14th century wall paintings that were rediscovered during restoration work in the 1880s.
The Church of Saint Mary the Virgin is the most prominent building in Padbury and the only surviving mediaeval building in the village. The beautiful parish church is at the top of Church Lane, a gradual and straight street that continues on from the Main Street, and it provides a visual, physical and spiritual focus for the village.
The earliest parts of Saint Mary’s Church date from ca 1210, and its wall paintings date from the 1330s.
Inside Saint Mary’s Church, Padbury … the oldest parts of the church date from ca 1210 (Photograph: Patrick Comerford, 2025)
The Grade II+ church, built of uncoursed stone rubble, is 29 metres long, 18 metres wide, and includes the 13th century nave and chancel, two 14th century aisles, with 16th century alterations and an embattled west tower that was rebuilt in the 17th century. The church was repaired and restored in 1830 and 1882, the south porch was added in the late 19th century and the vestry on the north side of tower was added in the early 20th century.
The early 13th century chancel arch has been rebuilt on piers with wide segmental pilasters. The solid oak altar is dated 1634, other fittings in the chancel date from the late 19th century, and the chancel has a small aumbry and cusped ogee piscina in the south wall. The chancel also has 18th century wall tablets and the chancel windows have some early 20th century glass.
The chancel in Saint Mary’s Church, Padbury, was restored in the 1880s (Photograph: Patrick Comerford, 2025)
The three-light east window has reticulated tracery. The chancel also has small low lancet widows at its the west end and two-light windows to the east – the window on the north side has Y tracery, while the one on the south side is Decorated.
The nave has four bays with a double chamfered arcade on octagonal piers with moulded caps and end arches on corbels, some of them with carved heads. The nave has a rendered clerestory with round cusped 14th century windows on the north side, perpendicular windows on the south side, and a blind circular window above the porch.
The restored 14th century south door with a continuous moulded arch and jambs and an earlier label with nail-head ornament and carved head stops (Photograph: Patrick Comerford, 2025)
The south aisle has paired lancets in the west wall, and perpendicular windows in the south and east walls. The north aisle has Decorated windows.
The south aisle has two trefoiled piscinas, one with dog-tooth ornament. The restored 14th century south door has a continuous moulded arch and jambs and an earlier label with nail-head ornament and carved head stops.
The west tower has three stages with a plinth, parapet, pointed openings in the bell-chamber, and a tall arched west door with modern round headed window above. Inside, the tower has a triple chamfered arch on carved head corbels. The roofs have some original timbers that were restored in the 17th, 18th and 19th centuries.
The Laudian-style Altar in the Chancel dates from 1634 (Photograph: Patrick Comerford, 2025)
The patronage of Padbury was in the hands of the Priors of Bradwell until the Tudor Reformations. The advowson passed first to Cardinal Wolsey when he was founding Cardinal College, now Christ Church, Oxford. It was held briefly by the Carthusian Priory in Sheen. It then passed to the Crown, and, although it was briefly held by the Bishops of Lincoln, it has remained a Crown living since the reign of Elizabeth I.
For more than 100 years, between 1764 and 1868, Padbury had only three vicars, all from the one family: James Eyre, William Eyre and William Thomas Eyre. In 1837, Padbury was transferred from the Diocese of Lincoln to the Diocese of Oxford.
The church was restored in 1882-1888 to designs by the architect John Oldrid Scott (1841-1913), although some local sources say the plans were designed by his father who had died four to ten years earlier, Sir George Gilbert Scott (1811-1878), who was born in the neighbouring village of Gawcott.
In Scott’s work, the chancel was restored, new choir stalls and communion rails were inserted, and black and white marble chancel steps and ornate floor tiles were put in place.
The martyrdom of Saint Edmund and Saint George slaying the dragon, among the 14th century wall paintings rediscovered in 1883 (Photographs: Patrick Comerford, 2025)
During the restoration work in the 1880s, important 14th century mural paintings were discovered in 1883 on the wall of the north aisle and in the spandrels of the south arcade. They have been dated to ca 1330. The panels on the north wall depict: two scenes from the life of Saint Catharine of Alexandria; the Wheel of the Seven Deadly Sins; Saint Christopher carrying the Christ Child; and Saint George slaying the dragon. The panels in the south arcade show scenes from the life and martyrdom of Saint Edmund.
The altar in the chapel in the south aisle and its reredos were made in 1908 from the timber of the late 18th century oak pulpit.
The Crucifixion depicted in the East Window by Burlison and Grylls, in memory of Montagu Vernon Gore-Langton of Padbury Lodge (Photograph: Patrick Comerford, 2025)
The three-light East Window by Burlison and Grylls (1916) depicts the Crucifixion, with Crucified Christ with the Virgin Mary and Saint John. It was given in memory of Captain Montagu Vernon Gore-Langton (1887-1915), youngest son of William Frederick and Lisa Gore-Langton of Padbury Lodge and an officer in the Irish Guards, who was killed in northern France during World War I.
Christ the Great High Priest with two censing angels in the Carmichael window on the south aide of the chancel (Photograph: Patrick Comerford, 2025)
A three-light window on the south side of the chancel by Burlison and Grylls (1937) shows Christ as the Great High Priest between two censing angels. The window is in memory of the Revd Ernest Carmichael, the Vicar of Padbury in 1911-1919.
‘Steadfast in Faith, Rooted in Charity, Joyful through Hope’ … the Neame window at the east end of the south aisle (Photograph: Patrick Comerford, 2025)
A three-light window at the east end of the south aisle is by Frank Mann of James Powell & Sons (1904) in the style of William Morris. It shows Faith, Hope and Charity, and was given by a former vicar, the Revd Walter Neame, in memory of his wife Kathleen.
The baptismal font in the south aisle, near the south door (Photograph: Patrick Comerford, 2025)
A four-light window on the south side of the south aisle by an unknown artist shows the Lamb of God (Agnus Dei), the Pelican and the Greek monograms IHC and XPC.
Saint Mary’s Church, Padbury, is one of four churches in the Lenborough Benefice, which also includes Holy Trinity Church, Gawcott, Saint Cecilia’s Church, Adstock, and All Saints’ Church, Hillesden.
The interim vicar is the Revd Dr Quentin Chandler, who is also Head of Vocations and Director of Ordinands (DDO) in the Diocese of Oxford. Sunday services rotate between the four churches in the benefice. There is a Carol Service with Lessons and Carols in Saint Mary’s Church, Padbury, at 5 pm this afternoon (14 December 2025), followed by wine and mince pies. The Christmas services include a Chistingle service at 4 pm on Christmas Eve and Midnight Mass at 11 pm.
The church is open during the day and there is a Quiet Prayer Garden in the churchyard.
Details in the window showing the Lamb of God, the Pelican and the Greek monograms IHC and XPC (Photograph: Patrick Comerford, 2025)
• Padbury also had a Methodist chapel, built as the Wesleyan Methodist Chapel in 1876. The Old Chapel on Main Street has been since been converted in recent years into a private family home.
The Old Chapel on Main Street, Padbury, built as the Wesleyan Methodist Chapel in 1876 (Photograph: Patrick Comerford, 2025)
14 December 2025
An Advent Calendar with Patrick Comerford: 15, 14 December 2025
Advent wreaths on front doors along Wolverton Road in Stony Stratford (Photographs: Patrick Comerford, 2025)
Patrick Comerford
There are less than two weeks left in Advent this year and today is the Third Sunday of Advent (Advent III, 14 December 2025) or Gaudete Sunday.
At noon each day this Advent, I am offering one image as part of my ‘Advent Calendar’ for 2025, and one Advent or Christmas carol, hymn or song.
My image for my Advent Calendar today is a collage of wreaths on front doors along Wolverton Road in Stony Stratford and on ‘Gaudete Sunday’ for an Avent carol I have chosen Gaudete! gaudete! Christus est natus, which reached No 14 in the British charts with Steeleye Span in the early 1970s.
This song, which was popular in the early 1970s, and I first heard it around the same time as I was introduced to English folk rock while I was in the Midlands and writing for the Lichfield Mercury. On Gaudete Sunday, I think the story of the song is worth telling once again.
The notes on the album sleeve say:
Mist takes the morning path to wreath the willows -
Rejoice, rejoice -
small birds sing as the early rising monk takes to his sandals -
Christ is born of the Virgin Mary –
cloistered, the Benedictine dawn threads timelessly the needle’s eye –
rejoice.
Steeleye Span was formed in 1969, and they often performed as the opening act for Jethro Tull. A year after recording Below the Salt, it came as a surprise to many when they had a Christmas hit single with Gaudete, when it made No 14 in the charts in 1973.
This a capella motet, sung entirely in Latin, is neither representative of Steeleye Span’s repertoire nor of the album. Yet this was their first big breakthrough and it brought them onto Top of the Pops for the first time.
It is one of only three top 50 hits to be sung in Latin. The others are two recordings of Pie Jesu from Andrew Lloyd Webber’s Requiem by Sarah Brightman and Paul Miles-Kingston in 1986, and by the then 12-year-old Charlotte Church in 1998.
Gaudete may have been composed in the 16th century, but may date from the late mediaeval period. The song was published in Piae Cantiones, a collection of Finnish and Swedish sacred songs in 1582.
The Latin text is a typical mediaeval song of praise, following the standard pattern of the time – a uniform series of four-line stanzas, each preceded by a two-line refrain (in the early English carol this was known as the burden).
The reference in verse 3, which puzzled many fans at the time, is to the east gate of the city in Ezekiel’s vision (Ezekiel 44: 2). The gate is a traditional symbol of the Virgin Mary.
Since the mid-1970s, Steeleye Span often include Gaudete as a concert encore, and it was published in 1992 in the New Oxford Book of Carols.
The original is here: Gaudete by Steeleye Span.
A more recent recording is available here from the ‘World Tour’ 35th Anniversary DVD.
There are other arrangements by Michel McGlynn, recorded by Anuna, and an arrangement by Bob Chilcott which is part of the Advent and Christmas repertoire of the choir of Christ Church Cathedral, Dublin.
Let us rejoice in good memories, let us rejoice that Christmas is coming, and in the midst of the present gloom let us rejoice that the coming of Christ holds out the promise of hope, the promise of his Kingdom, the promise that even in darkness the light of Christ shines on us all.
Gaudete, gaudete! Christus est natus
Ex Maria virginae, gaudete!
Tempus adest gratiæ
Hoc quod optabamus,
Carmina lætiticiæ
Devote reddamus.
Gaudete, gaudete! Christus est natus
Ex Maria virginae, gaudete!
Deus homo factus est
Natura mirante,
Mundus renovatus est
A Christo regnante.
Gaudete, gaudete! Christus est natus
Ex Maria virginae, gaudete!
Ezechielis porta
Clausa pertransitur,
Unde Lux est orta
Salus invenitur.
Gaudete, gaudete! Christus est natus
Ex Maria virginae, gaudete!
Ergo nostra contio
Psallat jam in lustro;
Benedicat Domino:
Salus Regi nostro.
Gaudete, gaudete! Christus est natus
Ex Maria virginae, gaudete.
Rejoice, rejoice! Christ is born
of the Virgin Mary, rejoice!
The time of grace has come
that we have desired;
let us devoutly return
joyful verses.
Rejoice, rejoice! Christ is born
of the Virgin Mary, rejoice!
God has become man,
and nature marvels;
the world has been renewed
by Christ who is King.
Rejoice, rejoice! Christ is born
of the Virgin Mary, rejoice!
The closed gate of Ezekiel
has been passed through;
whence the light is born,
salvation is found.
Rejoice, rejoice! Christ is born
of the Virgin Mary, rejoice!
Therefore let our gathering
now sing in brightness,
let it give praise to the Lord:
Greetings to our King.
Rejoice, rejoice! Christ is born
of the Virgin Mary, rejoice!
Patrick Comerford
There are less than two weeks left in Advent this year and today is the Third Sunday of Advent (Advent III, 14 December 2025) or Gaudete Sunday.
At noon each day this Advent, I am offering one image as part of my ‘Advent Calendar’ for 2025, and one Advent or Christmas carol, hymn or song.
My image for my Advent Calendar today is a collage of wreaths on front doors along Wolverton Road in Stony Stratford and on ‘Gaudete Sunday’ for an Avent carol I have chosen Gaudete! gaudete! Christus est natus, which reached No 14 in the British charts with Steeleye Span in the early 1970s.
This song, which was popular in the early 1970s, and I first heard it around the same time as I was introduced to English folk rock while I was in the Midlands and writing for the Lichfield Mercury. On Gaudete Sunday, I think the story of the song is worth telling once again.
The notes on the album sleeve say:
Mist takes the morning path to wreath the willows -
Rejoice, rejoice -
small birds sing as the early rising monk takes to his sandals -
Christ is born of the Virgin Mary –
cloistered, the Benedictine dawn threads timelessly the needle’s eye –
rejoice.
Steeleye Span was formed in 1969, and they often performed as the opening act for Jethro Tull. A year after recording Below the Salt, it came as a surprise to many when they had a Christmas hit single with Gaudete, when it made No 14 in the charts in 1973.
This a capella motet, sung entirely in Latin, is neither representative of Steeleye Span’s repertoire nor of the album. Yet this was their first big breakthrough and it brought them onto Top of the Pops for the first time.
It is one of only three top 50 hits to be sung in Latin. The others are two recordings of Pie Jesu from Andrew Lloyd Webber’s Requiem by Sarah Brightman and Paul Miles-Kingston in 1986, and by the then 12-year-old Charlotte Church in 1998.
Gaudete may have been composed in the 16th century, but may date from the late mediaeval period. The song was published in Piae Cantiones, a collection of Finnish and Swedish sacred songs in 1582.
The Latin text is a typical mediaeval song of praise, following the standard pattern of the time – a uniform series of four-line stanzas, each preceded by a two-line refrain (in the early English carol this was known as the burden).
The reference in verse 3, which puzzled many fans at the time, is to the east gate of the city in Ezekiel’s vision (Ezekiel 44: 2). The gate is a traditional symbol of the Virgin Mary.
Since the mid-1970s, Steeleye Span often include Gaudete as a concert encore, and it was published in 1992 in the New Oxford Book of Carols.
The original is here: Gaudete by Steeleye Span.
A more recent recording is available here from the ‘World Tour’ 35th Anniversary DVD.
There are other arrangements by Michel McGlynn, recorded by Anuna, and an arrangement by Bob Chilcott which is part of the Advent and Christmas repertoire of the choir of Christ Church Cathedral, Dublin.
Let us rejoice in good memories, let us rejoice that Christmas is coming, and in the midst of the present gloom let us rejoice that the coming of Christ holds out the promise of hope, the promise of his Kingdom, the promise that even in darkness the light of Christ shines on us all.
Gaudete, gaudete! Christus est natus
Ex Maria virginae, gaudete!
Tempus adest gratiæ
Hoc quod optabamus,
Carmina lætiticiæ
Devote reddamus.
Gaudete, gaudete! Christus est natus
Ex Maria virginae, gaudete!
Deus homo factus est
Natura mirante,
Mundus renovatus est
A Christo regnante.
Gaudete, gaudete! Christus est natus
Ex Maria virginae, gaudete!
Ezechielis porta
Clausa pertransitur,
Unde Lux est orta
Salus invenitur.
Gaudete, gaudete! Christus est natus
Ex Maria virginae, gaudete!
Ergo nostra contio
Psallat jam in lustro;
Benedicat Domino:
Salus Regi nostro.
Gaudete, gaudete! Christus est natus
Ex Maria virginae, gaudete.
Rejoice, rejoice! Christ is born
of the Virgin Mary, rejoice!
The time of grace has come
that we have desired;
let us devoutly return
joyful verses.
Rejoice, rejoice! Christ is born
of the Virgin Mary, rejoice!
God has become man,
and nature marvels;
the world has been renewed
by Christ who is King.
Rejoice, rejoice! Christ is born
of the Virgin Mary, rejoice!
The closed gate of Ezekiel
has been passed through;
whence the light is born,
salvation is found.
Rejoice, rejoice! Christ is born
of the Virgin Mary, rejoice!
Therefore let our gathering
now sing in brightness,
let it give praise to the Lord:
Greetings to our King.
Rejoice, rejoice! Christ is born
of the Virgin Mary, rejoice!
Daily prayer in Advent 2025:
15, Sunday 14 December 2025
‘Outsiders Welcome … Whatever your story, Christmas starts with Christ’ … one of the posters in the Advent resources from Joy for All
Patrick Comerford
We are more half-way into the Season of Advent, and the countdown to Christmas is gathering pace. Today is week the Third Sunday of Advent (Advent III, 14 December 2025), or Gaudete Sunday. In addition, tonight in the Jewish caelndar is also the first night in Hanukkah, which continues until next Sunday night (21 December 2025).
Later this morning, I hope to be involved in the Parish Eucharist, reading one of the lessons in Saint Mary and Saint Giles Church, Stony Stratford. Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Saint John the Baptist in a fresco by the Cretan iconographer, Alexandra Kaouki, in Rethymnon
Matthew 11: 2-11 (NRSVA):
2 When John heard in prison what the Messiah was doing, he sent word by his disciples 3 and said to him, ‘Are you the one who is to come, or are we to wait for another?’ 4 Jesus answered them, ‘Go and tell John what you hear and see: 5 the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them. 6 And blessed is anyone who takes no offence at me.’
7 As they went away, Jesus began to speak to the crowds about John: ‘What did you go out into the wilderness to look at? A reed shaken by the wind? 8 What then did you go out to see? Someone dressed in soft robes? Look, those who wear soft robes are in royal palaces. 9 What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 10 This is the one about whom it is written,
“See, I am sending my messenger ahead of you,
who will prepare your way before you.”
11 Truly I tell you, among those born of women no one has arisen greater than John the Baptist; yet the least in the kingdom of heaven is greater than he.’
Saint John the Baptist with his mother, Saint Elizabeth, in a stained glass window in Dingle, Co Kerry (Photograph: Patrick Comerford)
The Third Sunday of Advent is often known as Gaudete Sunday and is traditionally associated with Saint John the Baptist. The third, pink candle we light on the Advent Wreath this morning is a reminder of Saint John the Baptist.
We already met Saint John the Baptist by the banks of the River Jordan in the Gospel reading last Sunday, the Second Sunday of Advent (Matthew 3: 1-12, 7 December 2025).
Do you remember how Saint John is taken aback when he first meets Christ? He comes across full of confidence and certainty. He announces the coming of Christ with great hope and expectation, bursting with energy. Yet, when Christ comes to him to be baptised, is there even a hint that John is a little reluctant to baptise him?
Have you ever wondered why John does not know who Jesus is? After all, not only has he baptised him and hailed him, he is also his cousin. Considering how close to one another their mothers Mary and Elizabeth have been in life, why would John now not know who Jesus is?
Is this not the same John who leapt with joy in his mother’s womb when he realised he was in the presence of the unborn Christ (see Luke 1: 44)?
Have you ever wondered why John was not one of the disciples?
We move on quite a bit by the Third Sunday of Advent. It is a week later in the lectionary readings, but many months after Christ’s baptism in the River Jordan. Saint John the Baptist has preached himself hoarse about looking forward to one who is more powerful than he is. However, since then Jesus has not been wielding power in the way John may have hoped for or may have been expecting.
Now, as John waits in prison, about to lose his head, perhaps he wonders whether he made a mistake in thinking Jesus is the Messiah. Perhaps he is feeling discouraged and doubtful as he sends messengers to ask Jesus: ‘Are you the one who is to come, or are we to wait for another?’
The simple answer for Christ might have been: ‘Yes.’
Instead, however, Christ points Saint John, the messengers and the crowd to the signs of the Kingdom. Echoing the Prophet Isaiah, he points out that the blind see, the deaf hear, the lame walk, the lepers are healed, the dead are raised and the poor receive good news.
These are not mere claims, but incontrovertible proof. Yet, apparently, there are some who take offence at Christ. Perhaps even Saint John the Baptist has been disappointed because his expectations of the Messiah are not being fulfilled by Christ. He is hardly the king of the coming kingdom – after all, he is not ‘dressed in soft robes’. The term ‘soft robes,’ used twice in verse 8, has resonances of self-indulgence, perhaps even selfish and sexual indulgence.
Is this what gives rise to Saint John’s doubts?
Is Jesus the one John the Baptist has been expecting?
When Saint John’s disciples return and tell him what Christ has told them, does Saint John conclude that Jesus is not the Messiah he has been waiting for?
Does John think he has been waiting for the wrong kind of Messiah?
How often have you waited expectantly – for Christmas, for a Christmas present, for a new job, for a major family milestone, for the move to a new home – only to face the realisation that your expectations have not been fulfilled? Yet another pair of socks? The wrong job with low pay, high expectations and bad conditions? The family milestone overturned by a family crisis? The new home has horrid neighbours or no access to appropriate schools and public transport?
Picture Vladimir and Estragon in Samuel Beckett’s Waiting for Godot, lonely and empty by the side of the road, waiting forever for Godot who never arrives.
Picture Eleanor Rigby in the lyrics of the Beatles, waiting alone at the window, alone among the lonely people.
Picture Saint John the Baptist, waiting in the cell where he has been imprisoned by Herod the Great.
Now he is tired. He has grown discouraged. He is questioning. He is like us. He jumps to hope with power and aggressiveness. But later, when he is dispirited, he has questions, and he has doubts. Is Jesus really the Christ he is looking for?
What happened to the John the Baptist who said Jesus would chop down fruitless trees and throw chaff into the fire?
Has Jesus spent his ministry throwing chaff into the fire?
No, it seems not. And so Saint John sends his own disciples, to ask: ‘Are you the one who is to come, or shall we wait for another?’
Has Jesus come in a way that John does not expect? Should he and his disciples look for another?
Christ refers to the signs of the Kingdom in Isaiah. Saint John is ‘more than a prophet’, for he heralds the dawn of the final era of history and he announces the coming of the Kingdom. Now Christ validates John’s ministry as a true prophet, quoting a prophecy from Malachi in verse 10, and then equating John’s ministry with the returned Elijah.
Christ criticises the people who went out to see John the Baptist in the wilderness with the wrong expectations. What they actually saw was greater than they could ever imagine. Yet even John, great as he is, only points the way to an even greater reality. Now the fulfilment of this promise is beginning to be worked out and to be seen.
When we are disappointed, when our expectations of the coming Kingdom are dashed, is it because we are not looking for the signs of the Kingdom that are all around us?
The gift of Christ is precious, but does this gift always meet my expectations, your expectations?
Are we prepared to look around and notice new places where Jesus is working and living? If you were told: ‘Go and tell John what you see and hear,’ where would you say you see and hear Christ at work today?
I am not blind, lame, leprous, deaf, poor, downtrodden, dead … surely? Am I?
Christ comes in humility for the humble. He comes for those who do not have it all worked out for themselves. These, he tells John’s messengers, of his Advent, of the coming Kingdom of Justice and Mercy.
We have an opportunity to echo that yes this Advent.
As a sign, as a symbol, of how we can join in that ‘Yes,’ the Church of England and other churches are displaying posters at bus stops across the country that say ‘Yes’ to the people who are being targeted and victimised by the far-right. The slogans on the posters include ‘Outsiders Welcome’ and ‘Christ has always been in Christmas’.
This is a part of the response of the Joint Public Issues Team, a partnership that also involves the Baptist Union, the Methodist Church and the United Reformed Church, offering a ‘rapid response resource’ for local churches trying to navigate the complexities of Christian nationalism and the co-option of Christian language and symbols – including Christmas – for a nationalist agenda.
These posters say ‘Yes’ to the people who cross borders, who face a dangerous ‘No’ along the way, who face violence and the dangers of human trafficking, who find themselves in the wilderness or are imprisoned in their present circumstances and living conditions. They offer words of comfort and challenge the words of hatred by the hard-right protesters seeking to hijack the labels and messages of Christmas.
This is one way we can share our hope for, our belief in, the coming Christ and the coming Christmas this Advent. We too can be signs of faith, or hope, in the promises of the coming kingdom and the promises of Christ’s coming in Advent.
‘The Beheading of Saint John the Baptist’ (1608) by Caravaggio in Saint John’s Co-cathedral in Valletta, the capital of Malta (Photograph: Patrick Comerford)
Today’s Prayers:
The theme this week (14 to 20 December 2025) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘The Floating Church’ (pp 10-11). This theme is introduced today with a Programme Update by Sister Veronica of the Community of the Sisters of the Church in Melanesia:
‘I have the privilege of serving a large and diverse mission field. As Provincial Sister of the Community of the Sisters of the Church, my fellow sisters and I serve the Anglican Church of Melanesia (ACOM), sometimes called ‘the floating church,’ which stretches across more than 1,000 islands in Vanuatu and the Solomon Islands.
‘Our ministry takes many forms. At our community headquarters, Tetete Ni Kolivuti, we offer retreats and hospitality. In 2025, ACOM hosted its General Synod there, but we also welcome staff from the local university, Roman Catholic leaders, and anyone in need of rest, reflection, or a space for collaboration.
‘We run a school for children living on coconut and cocoa plantations near Tetete Ni Kolivuti, many of whom would otherwise have no access to education.
‘In Honiara, at the Christian Care Centre, we support women and children who have experienced domestic violence, offering safe accommodation, community meals, and prayer ministry. This is the only institution of its kind in the country.
‘We also undertake mission trips to islands for up to three months, travelling village to village to visit the elderly and sick, lead Bible studies and worship, and share the Sisters’ way of life. It is a life of service, rooted in faith and guided by the needs of the communities we are privileged to serve.’
The USPG Prayer Diary invites us to pray today (the Third Sunday of Advent) as we read and meditate on Matthew 11: 2-11.
The Collect:
O Lord Jesus Christ,
who at your first coming sent your messenger
to prepare your way before you:
grant that the ministers and stewards of your mysteries
may likewise so prepare and make ready your way
by turning the hearts of the disobedient to the wisdom of the just,
that at your second coming to judge the world
we may be found an acceptable people in your sight;
for you are alive and reign with the Father
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
We give you thanks, O Lord, for these heavenly gifts;
kindle in us the fire of your Spirit
that when your Christ comes again
we may shine as lights before his face;
who is alive and reigns now and for ever.
Additional Collect:
God for whom we watch and wait,
you sent John the Baptist to prepare the way of your Son:
give us courage to speak the truth,
to hunger for justice,
and to suffer for the cause of right,
with Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
‘The Baptism of Christ’ by Paolo Veronese in the Church of Il Redentore in Venice (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are more half-way into the Season of Advent, and the countdown to Christmas is gathering pace. Today is week the Third Sunday of Advent (Advent III, 14 December 2025), or Gaudete Sunday. In addition, tonight in the Jewish caelndar is also the first night in Hanukkah, which continues until next Sunday night (21 December 2025).
Later this morning, I hope to be involved in the Parish Eucharist, reading one of the lessons in Saint Mary and Saint Giles Church, Stony Stratford. Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Saint John the Baptist in a fresco by the Cretan iconographer, Alexandra Kaouki, in Rethymnon
Matthew 11: 2-11 (NRSVA):
2 When John heard in prison what the Messiah was doing, he sent word by his disciples 3 and said to him, ‘Are you the one who is to come, or are we to wait for another?’ 4 Jesus answered them, ‘Go and tell John what you hear and see: 5 the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them. 6 And blessed is anyone who takes no offence at me.’
7 As they went away, Jesus began to speak to the crowds about John: ‘What did you go out into the wilderness to look at? A reed shaken by the wind? 8 What then did you go out to see? Someone dressed in soft robes? Look, those who wear soft robes are in royal palaces. 9 What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 10 This is the one about whom it is written,
“See, I am sending my messenger ahead of you,
who will prepare your way before you.”
11 Truly I tell you, among those born of women no one has arisen greater than John the Baptist; yet the least in the kingdom of heaven is greater than he.’
Saint John the Baptist with his mother, Saint Elizabeth, in a stained glass window in Dingle, Co Kerry (Photograph: Patrick Comerford)
The Third Sunday of Advent is often known as Gaudete Sunday and is traditionally associated with Saint John the Baptist. The third, pink candle we light on the Advent Wreath this morning is a reminder of Saint John the Baptist.
We already met Saint John the Baptist by the banks of the River Jordan in the Gospel reading last Sunday, the Second Sunday of Advent (Matthew 3: 1-12, 7 December 2025).
Do you remember how Saint John is taken aback when he first meets Christ? He comes across full of confidence and certainty. He announces the coming of Christ with great hope and expectation, bursting with energy. Yet, when Christ comes to him to be baptised, is there even a hint that John is a little reluctant to baptise him?
Have you ever wondered why John does not know who Jesus is? After all, not only has he baptised him and hailed him, he is also his cousin. Considering how close to one another their mothers Mary and Elizabeth have been in life, why would John now not know who Jesus is?
Is this not the same John who leapt with joy in his mother’s womb when he realised he was in the presence of the unborn Christ (see Luke 1: 44)?
Have you ever wondered why John was not one of the disciples?
We move on quite a bit by the Third Sunday of Advent. It is a week later in the lectionary readings, but many months after Christ’s baptism in the River Jordan. Saint John the Baptist has preached himself hoarse about looking forward to one who is more powerful than he is. However, since then Jesus has not been wielding power in the way John may have hoped for or may have been expecting.
Now, as John waits in prison, about to lose his head, perhaps he wonders whether he made a mistake in thinking Jesus is the Messiah. Perhaps he is feeling discouraged and doubtful as he sends messengers to ask Jesus: ‘Are you the one who is to come, or are we to wait for another?’
The simple answer for Christ might have been: ‘Yes.’
Instead, however, Christ points Saint John, the messengers and the crowd to the signs of the Kingdom. Echoing the Prophet Isaiah, he points out that the blind see, the deaf hear, the lame walk, the lepers are healed, the dead are raised and the poor receive good news.
These are not mere claims, but incontrovertible proof. Yet, apparently, there are some who take offence at Christ. Perhaps even Saint John the Baptist has been disappointed because his expectations of the Messiah are not being fulfilled by Christ. He is hardly the king of the coming kingdom – after all, he is not ‘dressed in soft robes’. The term ‘soft robes,’ used twice in verse 8, has resonances of self-indulgence, perhaps even selfish and sexual indulgence.
Is this what gives rise to Saint John’s doubts?
Is Jesus the one John the Baptist has been expecting?
When Saint John’s disciples return and tell him what Christ has told them, does Saint John conclude that Jesus is not the Messiah he has been waiting for?
Does John think he has been waiting for the wrong kind of Messiah?
How often have you waited expectantly – for Christmas, for a Christmas present, for a new job, for a major family milestone, for the move to a new home – only to face the realisation that your expectations have not been fulfilled? Yet another pair of socks? The wrong job with low pay, high expectations and bad conditions? The family milestone overturned by a family crisis? The new home has horrid neighbours or no access to appropriate schools and public transport?
Picture Vladimir and Estragon in Samuel Beckett’s Waiting for Godot, lonely and empty by the side of the road, waiting forever for Godot who never arrives.
Picture Eleanor Rigby in the lyrics of the Beatles, waiting alone at the window, alone among the lonely people.
Picture Saint John the Baptist, waiting in the cell where he has been imprisoned by Herod the Great.
Now he is tired. He has grown discouraged. He is questioning. He is like us. He jumps to hope with power and aggressiveness. But later, when he is dispirited, he has questions, and he has doubts. Is Jesus really the Christ he is looking for?
What happened to the John the Baptist who said Jesus would chop down fruitless trees and throw chaff into the fire?
Has Jesus spent his ministry throwing chaff into the fire?
No, it seems not. And so Saint John sends his own disciples, to ask: ‘Are you the one who is to come, or shall we wait for another?’
Has Jesus come in a way that John does not expect? Should he and his disciples look for another?
Christ refers to the signs of the Kingdom in Isaiah. Saint John is ‘more than a prophet’, for he heralds the dawn of the final era of history and he announces the coming of the Kingdom. Now Christ validates John’s ministry as a true prophet, quoting a prophecy from Malachi in verse 10, and then equating John’s ministry with the returned Elijah.
Christ criticises the people who went out to see John the Baptist in the wilderness with the wrong expectations. What they actually saw was greater than they could ever imagine. Yet even John, great as he is, only points the way to an even greater reality. Now the fulfilment of this promise is beginning to be worked out and to be seen.
When we are disappointed, when our expectations of the coming Kingdom are dashed, is it because we are not looking for the signs of the Kingdom that are all around us?
The gift of Christ is precious, but does this gift always meet my expectations, your expectations?
Are we prepared to look around and notice new places where Jesus is working and living? If you were told: ‘Go and tell John what you see and hear,’ where would you say you see and hear Christ at work today?
I am not blind, lame, leprous, deaf, poor, downtrodden, dead … surely? Am I?
Christ comes in humility for the humble. He comes for those who do not have it all worked out for themselves. These, he tells John’s messengers, of his Advent, of the coming Kingdom of Justice and Mercy.
We have an opportunity to echo that yes this Advent.
As a sign, as a symbol, of how we can join in that ‘Yes,’ the Church of England and other churches are displaying posters at bus stops across the country that say ‘Yes’ to the people who are being targeted and victimised by the far-right. The slogans on the posters include ‘Outsiders Welcome’ and ‘Christ has always been in Christmas’.
This is a part of the response of the Joint Public Issues Team, a partnership that also involves the Baptist Union, the Methodist Church and the United Reformed Church, offering a ‘rapid response resource’ for local churches trying to navigate the complexities of Christian nationalism and the co-option of Christian language and symbols – including Christmas – for a nationalist agenda.
These posters say ‘Yes’ to the people who cross borders, who face a dangerous ‘No’ along the way, who face violence and the dangers of human trafficking, who find themselves in the wilderness or are imprisoned in their present circumstances and living conditions. They offer words of comfort and challenge the words of hatred by the hard-right protesters seeking to hijack the labels and messages of Christmas.
This is one way we can share our hope for, our belief in, the coming Christ and the coming Christmas this Advent. We too can be signs of faith, or hope, in the promises of the coming kingdom and the promises of Christ’s coming in Advent.
‘The Beheading of Saint John the Baptist’ (1608) by Caravaggio in Saint John’s Co-cathedral in Valletta, the capital of Malta (Photograph: Patrick Comerford)
Today’s Prayers:
The theme this week (14 to 20 December 2025) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘The Floating Church’ (pp 10-11). This theme is introduced today with a Programme Update by Sister Veronica of the Community of the Sisters of the Church in Melanesia:
‘I have the privilege of serving a large and diverse mission field. As Provincial Sister of the Community of the Sisters of the Church, my fellow sisters and I serve the Anglican Church of Melanesia (ACOM), sometimes called ‘the floating church,’ which stretches across more than 1,000 islands in Vanuatu and the Solomon Islands.
‘Our ministry takes many forms. At our community headquarters, Tetete Ni Kolivuti, we offer retreats and hospitality. In 2025, ACOM hosted its General Synod there, but we also welcome staff from the local university, Roman Catholic leaders, and anyone in need of rest, reflection, or a space for collaboration.
‘We run a school for children living on coconut and cocoa plantations near Tetete Ni Kolivuti, many of whom would otherwise have no access to education.
‘In Honiara, at the Christian Care Centre, we support women and children who have experienced domestic violence, offering safe accommodation, community meals, and prayer ministry. This is the only institution of its kind in the country.
‘We also undertake mission trips to islands for up to three months, travelling village to village to visit the elderly and sick, lead Bible studies and worship, and share the Sisters’ way of life. It is a life of service, rooted in faith and guided by the needs of the communities we are privileged to serve.’
The USPG Prayer Diary invites us to pray today (the Third Sunday of Advent) as we read and meditate on Matthew 11: 2-11.
The Collect:
O Lord Jesus Christ,
who at your first coming sent your messenger
to prepare your way before you:
grant that the ministers and stewards of your mysteries
may likewise so prepare and make ready your way
by turning the hearts of the disobedient to the wisdom of the just,
that at your second coming to judge the world
we may be found an acceptable people in your sight;
for you are alive and reign with the Father
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
We give you thanks, O Lord, for these heavenly gifts;
kindle in us the fire of your Spirit
that when your Christ comes again
we may shine as lights before his face;
who is alive and reigns now and for ever.
Additional Collect:
God for whom we watch and wait,
you sent John the Baptist to prepare the way of your Son:
give us courage to speak the truth,
to hunger for justice,
and to suffer for the cause of right,
with Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
‘The Baptism of Christ’ by Paolo Veronese in the Church of Il Redentore in Venice (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
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13 December 2025
Two winter visits to Padbury,
a Buckinghamshire village
with a layout that has changed
little since the 16th century
Padbury in north Buckinghamshire is about halfway between Buckingham and Winslow and about 14 km south-west of central Milton Keynes (Photograph: Patrick Comerford, 2025)
Patrick Comerford
Despite the fact that winter has truly taken its grip on this part of Buckinghamshire, I wrap myself up well on days when I find opportunities to catch local buses and explore the villages and small towns within reach of Stony Stratford.
Quite often they have mediaeval churches, thatched and timber-framed cottages from the 16th or 17th century, and traditional English pubs. Occasionally, I find real surprises when I come across a church, rectory or schoolhouse that has been designed by a prominent architect who has worked locally, including Sir George Gilbert Scott, John Oldrid Scott, George Edmund Street or Edward Swinfen Harris.
Some of these villages small in recent weeks in this area include Addington, Castlethorpe, Deanshanger, Gawcott, Hanslope, Maids Moreton and Roade. I was back in Padbury this afternoon, having strolled through this north Buckinghamshire village only a few weeks ago. It is almost halfway between Buckingham (4 km, 2.5 miles) and Winslow (6 km, 3.5 miles), and about 14 km (9 miles) south-west of central Milton Keynes.
The Padbury estate was once owned by All Souls’ College, Oxford (Photograph: Patrick Comerford, 2025)
Padbury stands partly on elevated ground that once provided a degree of defence, but most of the village is down in a shallow valley that provided shelter, close to a good water source and at the junction of significant communications routes.
The layout of the village, with its areas of open space, particularly at the north-east end of Main Street, suggests a market place or village green, but there is no surviving evidence that Padbury had once been a market town. A map of the Padbury estate owned by All Souls’ College, Oxford, in 1590 clearly shows that the form of the village has changed little since the late 16th century.
Apart from the development of the A413 which sliced through the north-east end of the village in the 19th century, the general layout of the roads and position of the buildings have changed little.
Archaeological finds in the Padbury area include a Neolithic or Bronze Age flint side scraper and a Neolithic stone axe, and an Iron Age hillfort or enclosure at Norbury Camp. Earthworks recorded on a 16th century map and crop-marks have been identified on aerial photographs. A Roman road once passed through Padbury, and some Roman pottery has been found near Grange Farm.
A map of the Padbury estate owned by All Souls’ College, Oxford, shows the form of the village has changed little since the 16th century (Photograph: Patrick Comerford, 2025)
The village name has Old English origins, and means ‘Padda’s fortress’. A hoard of over 5,000 silver coins from the late Anglo Saxon period was found in a field at Lenborough near Padbury by an eight-year-old boy and others in 2014.
Around the time of the Norman Conquest, the Manor of Padbury was exchanged for the Manor of Iver between Robert Doyley and Robert Clarenbold of the Marsh. The village was recorded in the Domesday Survey (1086) as Pateberie, and at the time had the distinction of being one of the few villages in England still owned by a native rather than a Norman family. The family later took the name de Wolverton, after the town of Wolverton, and they continued to hold Padbury until 1442, when it was bought by All Souls’ College, Oxford.
Padbury, or Overbury as it was sometimes known, had a watermill from the time of Domesday. Mediaeval finds include a possible mediaeval or post-mediaeval moat or enclosure in a field survey on Main Street.
However, the only surviving mediaeval building in Padbury is the Church of Saint Mary the Virgin, a Grade I listed building from the 12th century with a Norman doorway, a 13th century nave, chancel and font, 14th century aisles and wall paintings, and a 15th century tower. Some alterations were made in the 16th century and the church was restored in the 19th century. Later Victorian work on the church uncovered some 14th century wall-paintings in the north aisle.
College Farm may take its name from All Souls’ College, Oxford, which acquired Padbury in 1442 (Photograph: Patrick Comerford, 2025)
The village cross at Downe Cross was still standing in the 16th century, but it has since disappeared. During the English Civil War, Padbury was the site of a skirmish between the Royalist and Parliamentarian forces. The Royalists won and of eight Parliamentarian soldiers were buried in Padbury on 2 July 1643.
The relatively straight and wide Main Street runs from the Forde at the south-west end of the village, north-east to end at Saint Mary’s Church. This was the primary route through Padbury until the A413 toll road was developed in the 19th century, reducing the importance of Main Street and also dislocating Saint Mary’s church from the rest of the settlement.
The listed buildings in Padbury include timber-framed buildings, some dating back to the 16th or 17th centuries, such as Stratfords Cottage, Trefoil Cottage or the old vicarage. There are some later, brick built, 18th and 19th century houses, like the White House. The 19th century buildings include the Village Hall, which was once a school, and several railway bridges.
The A413 cut through the north-east end of Padbury in the 19th century, but the layout of the village has changed little (Photograph: Patrick Comerford, 2025)
With the development of the railway in the 19th century, the London and North Western Railway opened a station at Padbury in 1878. The station remained in use until 1964, when it was closed to goods and passengers. Today all trace of the station has been lost following the development of the modern Station Road housing estate.
Padbury has a population of around 1,000 people and is surrounded by farmland. Until recently, the village has two pubs, the New Inn and the Blackbird, and there are active community efforts to reopen and manage the Blackbird. Padbury also has a cricket club, a football club, a bowls club, a two tennis courts, and a multi-use games area. Padbury Church of England school is a primary school for children from four to 11, with about 110 pupils.
Saint Mary’s Church remains the most prominent building in Padbury, and the village once had a Methodist chapel too. But more about these in the days to come, hopefully.
The Old Tithe Barn in Padbury, now a private family home (Photograph: Patrick Comerford, 2025)
Patrick Comerford
Despite the fact that winter has truly taken its grip on this part of Buckinghamshire, I wrap myself up well on days when I find opportunities to catch local buses and explore the villages and small towns within reach of Stony Stratford.
Quite often they have mediaeval churches, thatched and timber-framed cottages from the 16th or 17th century, and traditional English pubs. Occasionally, I find real surprises when I come across a church, rectory or schoolhouse that has been designed by a prominent architect who has worked locally, including Sir George Gilbert Scott, John Oldrid Scott, George Edmund Street or Edward Swinfen Harris.
Some of these villages small in recent weeks in this area include Addington, Castlethorpe, Deanshanger, Gawcott, Hanslope, Maids Moreton and Roade. I was back in Padbury this afternoon, having strolled through this north Buckinghamshire village only a few weeks ago. It is almost halfway between Buckingham (4 km, 2.5 miles) and Winslow (6 km, 3.5 miles), and about 14 km (9 miles) south-west of central Milton Keynes.
The Padbury estate was once owned by All Souls’ College, Oxford (Photograph: Patrick Comerford, 2025)
Padbury stands partly on elevated ground that once provided a degree of defence, but most of the village is down in a shallow valley that provided shelter, close to a good water source and at the junction of significant communications routes.
The layout of the village, with its areas of open space, particularly at the north-east end of Main Street, suggests a market place or village green, but there is no surviving evidence that Padbury had once been a market town. A map of the Padbury estate owned by All Souls’ College, Oxford, in 1590 clearly shows that the form of the village has changed little since the late 16th century.
Apart from the development of the A413 which sliced through the north-east end of the village in the 19th century, the general layout of the roads and position of the buildings have changed little.
Archaeological finds in the Padbury area include a Neolithic or Bronze Age flint side scraper and a Neolithic stone axe, and an Iron Age hillfort or enclosure at Norbury Camp. Earthworks recorded on a 16th century map and crop-marks have been identified on aerial photographs. A Roman road once passed through Padbury, and some Roman pottery has been found near Grange Farm.
A map of the Padbury estate owned by All Souls’ College, Oxford, shows the form of the village has changed little since the 16th century (Photograph: Patrick Comerford, 2025)
The village name has Old English origins, and means ‘Padda’s fortress’. A hoard of over 5,000 silver coins from the late Anglo Saxon period was found in a field at Lenborough near Padbury by an eight-year-old boy and others in 2014.
Around the time of the Norman Conquest, the Manor of Padbury was exchanged for the Manor of Iver between Robert Doyley and Robert Clarenbold of the Marsh. The village was recorded in the Domesday Survey (1086) as Pateberie, and at the time had the distinction of being one of the few villages in England still owned by a native rather than a Norman family. The family later took the name de Wolverton, after the town of Wolverton, and they continued to hold Padbury until 1442, when it was bought by All Souls’ College, Oxford.
Padbury, or Overbury as it was sometimes known, had a watermill from the time of Domesday. Mediaeval finds include a possible mediaeval or post-mediaeval moat or enclosure in a field survey on Main Street.
However, the only surviving mediaeval building in Padbury is the Church of Saint Mary the Virgin, a Grade I listed building from the 12th century with a Norman doorway, a 13th century nave, chancel and font, 14th century aisles and wall paintings, and a 15th century tower. Some alterations were made in the 16th century and the church was restored in the 19th century. Later Victorian work on the church uncovered some 14th century wall-paintings in the north aisle.
College Farm may take its name from All Souls’ College, Oxford, which acquired Padbury in 1442 (Photograph: Patrick Comerford, 2025)
The village cross at Downe Cross was still standing in the 16th century, but it has since disappeared. During the English Civil War, Padbury was the site of a skirmish between the Royalist and Parliamentarian forces. The Royalists won and of eight Parliamentarian soldiers were buried in Padbury on 2 July 1643.
The relatively straight and wide Main Street runs from the Forde at the south-west end of the village, north-east to end at Saint Mary’s Church. This was the primary route through Padbury until the A413 toll road was developed in the 19th century, reducing the importance of Main Street and also dislocating Saint Mary’s church from the rest of the settlement.
The listed buildings in Padbury include timber-framed buildings, some dating back to the 16th or 17th centuries, such as Stratfords Cottage, Trefoil Cottage or the old vicarage. There are some later, brick built, 18th and 19th century houses, like the White House. The 19th century buildings include the Village Hall, which was once a school, and several railway bridges.
The A413 cut through the north-east end of Padbury in the 19th century, but the layout of the village has changed little (Photograph: Patrick Comerford, 2025)
With the development of the railway in the 19th century, the London and North Western Railway opened a station at Padbury in 1878. The station remained in use until 1964, when it was closed to goods and passengers. Today all trace of the station has been lost following the development of the modern Station Road housing estate.
Padbury has a population of around 1,000 people and is surrounded by farmland. Until recently, the village has two pubs, the New Inn and the Blackbird, and there are active community efforts to reopen and manage the Blackbird. Padbury also has a cricket club, a football club, a bowls club, a two tennis courts, and a multi-use games area. Padbury Church of England school is a primary school for children from four to 11, with about 110 pupils.
Saint Mary’s Church remains the most prominent building in Padbury, and the village once had a Methodist chapel too. But more about these in the days to come, hopefully.
The Old Tithe Barn in Padbury, now a private family home (Photograph: Patrick Comerford, 2025)
An Advent Calendar with Patrick Comerford: 14, 13 December 2025
Samuel Johnson amid the Christmas lights in the Market Square, Lichfield (Photograph: Patrick Comerford)
Patrick Comerford
We are more than half-way through Advent this year and tomorrow is the Third Sunday of Advent (Advent III, 14 December 2025).
At noon each day this Advent, I am offering one image as part of my ‘Advent Calendar’ for 2025, and one Advent or Christmas carol, hymn or song.
The church calendar of the Church of England today remembers Saint Lucy of Syracuse and Samuel Johnson of Lichfield, both of whom are associated with eyesight problems: Saint Lucy, according to legend, had her eyes plucked out as she was being martyred, and became the patron saint of the blind, eye illnesses, and opticians, often depicted holding her eyes on a platter; Samuel Johnson had poor eyesight, and was almost blind in his left eye from childhood, yet wrote legibly and prolifically.
My image for my Advent Calendar today is of Samuel Johnson’s statue in Lichfield among the Christmas lights in the Market Square, facing the house where he was born. My choice of hymn today is ‘See, amid the winter’s snow’ by the priest and hymnwriter Edward Caswall (1814-1878) who also wrote ‘Hark! a herald voice is calling’, the Advent carol I chose last Saturday (6 December 2025).
See, amid the winter’s snow,
born for us on earth below,
see the tender Lamb appears,
promised from eternal years.
Refrain:
Hail, thou ever blessed morn!
Hail, redemption’s happy dawn!
Sing through all Jerusalem,
‘Christ is born in Bethlehem.’
Lo, within a manger lies
He who built the starry skies;
He who, throned in height sublime,
sits amid the cherubim! [Refrain]
Say, ye holy shepherds, say,
what’s your joyful news today?
Wherefore have ye left your sheep
on the lonely mountain steep? [Refrain]
‘As we watched at dead of night,
Lo! we saw a wondrous light;
angels singing ‘Peace on earth’
told us of the Saviour’s birth.’ [Refrain]
Sacred Infant, all divine,
what a tender love was thine,
thus to come from highest bliss
down to such a world as this! [Refrain]
Teach, O teach us, Holy Child,
by thy face so meek and mild,
teach us to resemble thee,
in thy sweet humility! [Refrain]
Patrick Comerford
We are more than half-way through Advent this year and tomorrow is the Third Sunday of Advent (Advent III, 14 December 2025).
At noon each day this Advent, I am offering one image as part of my ‘Advent Calendar’ for 2025, and one Advent or Christmas carol, hymn or song.
The church calendar of the Church of England today remembers Saint Lucy of Syracuse and Samuel Johnson of Lichfield, both of whom are associated with eyesight problems: Saint Lucy, according to legend, had her eyes plucked out as she was being martyred, and became the patron saint of the blind, eye illnesses, and opticians, often depicted holding her eyes on a platter; Samuel Johnson had poor eyesight, and was almost blind in his left eye from childhood, yet wrote legibly and prolifically.
My image for my Advent Calendar today is of Samuel Johnson’s statue in Lichfield among the Christmas lights in the Market Square, facing the house where he was born. My choice of hymn today is ‘See, amid the winter’s snow’ by the priest and hymnwriter Edward Caswall (1814-1878) who also wrote ‘Hark! a herald voice is calling’, the Advent carol I chose last Saturday (6 December 2025).
See, amid the winter’s snow,
born for us on earth below,
see the tender Lamb appears,
promised from eternal years.
Refrain:
Hail, thou ever blessed morn!
Hail, redemption’s happy dawn!
Sing through all Jerusalem,
‘Christ is born in Bethlehem.’
Lo, within a manger lies
He who built the starry skies;
He who, throned in height sublime,
sits amid the cherubim! [Refrain]
Say, ye holy shepherds, say,
what’s your joyful news today?
Wherefore have ye left your sheep
on the lonely mountain steep? [Refrain]
‘As we watched at dead of night,
Lo! we saw a wondrous light;
angels singing ‘Peace on earth’
told us of the Saviour’s birth.’ [Refrain]
Sacred Infant, all divine,
what a tender love was thine,
thus to come from highest bliss
down to such a world as this! [Refrain]
Teach, O teach us, Holy Child,
by thy face so meek and mild,
teach us to resemble thee,
in thy sweet humility! [Refrain]
Daily prayer in Advent 2025:
14, Saturday 13 December 2025
‘It is like children sitting in the market-places’ (Matthew 11: 16) … Samuel Johnson's statue in winter sunshine in the Market Square, Lichfield (Photograph: Patrick Comerford, 2025)
Patrick Comerford
We have passed the half-way into the Season of Advent, and the countdown to Christmas seems to be gathering pace. This week began with the Second Sunday of Advent (Advent II, 7 December 2025), and the Calendar of the Church of England in Common Worship today provides for a Commemoration and Lesser Festival that remembers Saint Lucy (304), Martyr at Syracuse, and Samuel Johnson (1709-1784), writer of dictionaries, literary editor and the ‘Great Moralist’.
Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Samuel Johnson’s monument in a corner of the south transept in Lichfield Cathedral (Photograph: Patrick Comerford)
Luke 11: 33-36 (NRSVA):
[Jesus said:] 33 ‘No one after lighting a lamp puts it in a cellar, but on the lampstand so that those who enter may see the light. 34 Your eye is the lamp of your body. If your eye is healthy, your whole body is full of light; but if it is not healthy, your body is full of darkness. 35 Therefore consider whether the light in you is not darkness. 36 If then your whole body is full of light, with no part of it in darkness, it will be as full of light as when a lamp gives you light with its rays.’
The Samuel Johnson Birthplace Museum in Lichfield where Samuel Johnson was born in 1709 (Photograph: Patrick Comerford, 2025)
Today’s reflection:
Those two themes continue to be linked in this morning’s Gospel reading at the Eucharist (Matthew 11: 11-15), when Christ contrasts the reasons John was rejected with the reasons he is criticised.
The theme in the lectionary readings last Sunday for Advent II (7 December 2025) was the Prophets, while tomorrow’s theme is Saint John the Baptist (Advent III or Gaudete Sunday, 14 December 2025). Those two themes continue to be linked in this morning’s Gospel weekday reading at the Eucharist (Matthew 17: 10-13), when Christ once again compares the Prophet Elijah and Saint John the Baptist.
The Gospel reading for the commemorations of Saint Lucy and Samuel Johnson (Luke 11: 33-36) is a reference too to the fact that both Saint Lucy and Samuel Johnson suffered greatly with their eye problems yet were figures of light.
Saint Lucy was martyred at Syracuse in Sicily ca 283-304. Her relics are kept in a shrine in the beautiful Church of San Geremia, facing onto the Grand Canal in Venice, between the Palazzo Labia and the Palazzo Flangini. In mediaeval accounts, her eyes were gouged out before her execution. Saint Lucy’s name, from the Latin lux, ‘light’, also played a large part in her being named as a patron saint of the blind and people with eye-trouble.
Samuel Johnson was known as ‘The Great Moralist’, although in the 18th century that was a term of affection and honour. He was a pious Anglican throughout his life, but is best remembered as a writer of dictionaries and a literary editor. He was a High Church Anglican and deeply committed to the Church of England since his younger days when he read William Law’s A Serious Call to a Devout and Holy Life.
It is almost 250 years since Samuel Johnson took his friend James Boswell to Lichfield in 1776 to show him ‘genuine civilised life in an English provincial town’. Later Johnson would recall: ‘I lately took my friend Boswell and showed him genuine civilised life in an English provincial town. I turned him loose at Lichfield.’
They stayed at the Three Crowns in Breadmarket Street, beside the house on the corner of Market Square where Johnson was born and spent his childhood.
When Boswell asked Johson why the people of Lichfield seemed to lack industry, Johnson famously replied that the people of Lichfield were philosophers: ‘Sir, (said Johnson,) we are a city of philosophers: we work with our heads, and make the boobies of Birmingham work for us with their hands.’
Lichfield has grown considerably in the 2½ centuries since that visit, from 4,000 people in Samuel Johnson’s days, to about 35,000 people today. It is one of England’s smallest cities, but it retains its civilised charm, and I return to Lichfield regularly for my own personal retreats and time of prayer and reflection.
Samuel Johnson was a key figure in shaping the English language as we use it today. Indeed, he has been described as ‘arguably the most distinguished man of letters in English history’ and his biography by Boswell has been described as ‘the most famous single work of biographical art in the whole of literature.’
Although Johnson began his literary career as a ‘Grub Street’ journalist, he made lasting contributions to English literature as a poet, essayist, moralist, novelist, literary critic, biographer, editor and lexicographer.
The 18th century was a period of great intellectual activity, and Lichfield was home to many figures of intellect and culture, including Samuel Johnson, David Garrick, Erasmus Darwin and Anna Seward, prompting Johnson’s observation that Lichfield was ‘a city of philosophers’.
Samuel Johnson was born on 18 September 1709 in what is now the Samuel Johnson Birthplace Museum, a five-storey house at the west end of the Market Square.
He married the widowed Elizabeth Porter in 1735, when he was 25 and she was 46 and the mother of three children. Two years later, Johnson and 20-year-old David Garrick set off for London in 1737 in search of fame and fortune. They survived many difficulties, and eventually Johnson became the leading literary figure of his generation and Garrick the leading actor.
Johnson’s fortunes took a dramatic turn in 1746 when a publisher commissioned him to compile a dictionary of the English language – a contract that was worth 1,500 guineas. Johnson claimed he could finish the project in three years. In comparison, the Académie Française had 40 scholars who would spend 40 years completing its French dictionary. Eventually, it took Johnson nine years to complete his Dictionary of the English Language.
Johnson’s Dictionary was not the first, nor was it unique. But it remained the standard, definitive and pre-eminent English dictionary for 150 years, until the Oxford English Dictionary was published in 1928. His Dictionary offers insights into the 18th century, providing ‘a faithful record of the language people used.’ It has been described as ‘one of the greatest single achievements of scholarship.’ As a work of literature, it has had a far-reaching impact on modern English.
Johnson’s legacies in Lichfield include: the Johnson statue in Market Square; his monument in a corner of the south transept of Lichfield Cathedral; John Myatt’s fading mosaic mural on a wall on a corner of Bird Street; and ‘Johnson’s Willow’ on the north shore of Stowe Pool.
I have been familiar with the willow trees at this location for over 50 years, and the present willow tree is the fifth there since Johnson’s days.
When Johnson was young, the willow was close to his father’s parchment factory. When he returned to Lichfield in later years, he never failed to visit the tree, passing it on his way to visit his friends the Aston sisters who lived at the two large houses on Stowe Hill. He is said to have described the willow as ‘the delight of his early and waning life’. The original willow eventually became decayed, and in 1829 it was blown down. But it has been replaced by many of its descendants ever since. A fifth willow was planted on the same site by Stowe Pool on 2 November 2021. The ceremony included a reading of a poem about Johnson’s Willow by Sarah Dale, the winning entry in the Johnson Society’s Willow poetry competition.
On his last visit to church, the walk strained Samuel Johnson. However, while there he wrote a prayer for his friends, the Thrale family: ‘To thy fatherly protection, O Lord, I commend this family. Bless, guide, and defend them, that they may pass through this world, as finally to enjoy in thy presence everlasting happiness, for Jesus Christ’s sake. Amen.’
In his last prayer, on 5 December 1784, before receiving Holy Communion and eight days before he died, Samuel Johnson prayed:
Almighty and most merciful Father, I am now, as to human eyes it seems, about to commemorate, for the last time, the death of thy Son Jesus Christ our Saviour and Redeemer. Grant, O Lord, that my whole hope and confidence may be in his merits, and his mercy; enforce and accept my imperfect repentance; make this commemoration available to the confirmation of my faith, the establishment of my hope, and the enlargement of my charity; and make the death of thy Son Jesus Christ effectual to my redemption. Have mercy on me, and pardon the multitude of my offences. Bless my friends; have mercy upon all men. Support me, by the grace of thy Holy Spirit, in the days of weakness, and at the hour of death; and receive me, at my death, to everlasting happiness, for the sake of Jesus Christ. Amen.
As he lay dying, Samuel Johnson’s final words were: ‘Iam Moriturus’ (‘I who am about to die’). He fell into a coma and died at 7 pm on 13 December 1784 at the age of 75. He was buried at Westminster Abbey a week later.
Johnson’s life and work are celebrated in a stained glass window in Southwark Cathedral, he has monuments in Westminster Abbey, Saint Paul’s Cathedral, London, and Lichfield Cathedral, and he is named in the calendar of the Church of England on this day as a modern Anglican saint.
John Myatt’s fading mosaic mural of Samuel Johnson on a wall on a corner of Bird Street, Lichfield (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Saturday 13 December 2025):
The theme this week (7 to 13 December 2025) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel),has been ‘Divine Sufficiency’ (pp 8-9). This theme was introduced last Sunday with Reflections from the Revd Neli Miranda, Vicar at Saint James the Apostle in Guatemala City and Professor of Theology at the University Mariano Gálvez of Guatemala.
The USPG Prayer Diary today (Saturday 13 December 2025) invites us to pray:
We pray for the Spirit of Solidarity to grow among Christian communities, and that this spirit may not only alleviate immediate needs but also become a force for social change.
The Collect:
Eternal Father,
whose servant Samuel Johnson knew the omnipotence and omniscience of the divine presence in his life,
giving him the grace of great learning and piety:
help us to use wisely the gifts you have entrusted to us,
not swelling with pride,
but humbly acknowledging the glorious wonder
of the blessing we have received.
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 your servant Samuel Johnson
to the eternal feast of heaven;
through Jesus Christ our Lord.
Collect on the Eve of Advent III:
O Lord Jesus Christ,
who at your first coming sent your messenger
to prepare your way before you:
grant that the ministers and stewards of your mysteries
may likewise so prepare and make ready your way
by turning the hearts of the disobedient to the wisdom of the just,
that at your second coming to judge the world
we may be found an acceptable people in your sight;
for you are alive and reign with the Father
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s Reflections
Continued Tomorrow
The shrine of Santa Lucia di Siracusa or Saint Lucy of Syracuse in the Church of San Geremia in Venice (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Saint Lucy depicted in a monument to Lucy Marian Hubbard in Saint Mary’s Church, Addington, near Buckingham (Photograph: Patrick Comerford, 2025)
Patrick Comerford
We have passed the half-way into the Season of Advent, and the countdown to Christmas seems to be gathering pace. This week began with the Second Sunday of Advent (Advent II, 7 December 2025), and the Calendar of the Church of England in Common Worship today provides for a Commemoration and Lesser Festival that remembers Saint Lucy (304), Martyr at Syracuse, and Samuel Johnson (1709-1784), writer of dictionaries, literary editor and the ‘Great Moralist’.
Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Samuel Johnson’s monument in a corner of the south transept in Lichfield Cathedral (Photograph: Patrick Comerford)
Luke 11: 33-36 (NRSVA):
[Jesus said:] 33 ‘No one after lighting a lamp puts it in a cellar, but on the lampstand so that those who enter may see the light. 34 Your eye is the lamp of your body. If your eye is healthy, your whole body is full of light; but if it is not healthy, your body is full of darkness. 35 Therefore consider whether the light in you is not darkness. 36 If then your whole body is full of light, with no part of it in darkness, it will be as full of light as when a lamp gives you light with its rays.’
The Samuel Johnson Birthplace Museum in Lichfield where Samuel Johnson was born in 1709 (Photograph: Patrick Comerford, 2025)
Today’s reflection:
Those two themes continue to be linked in this morning’s Gospel reading at the Eucharist (Matthew 11: 11-15), when Christ contrasts the reasons John was rejected with the reasons he is criticised.
The theme in the lectionary readings last Sunday for Advent II (7 December 2025) was the Prophets, while tomorrow’s theme is Saint John the Baptist (Advent III or Gaudete Sunday, 14 December 2025). Those two themes continue to be linked in this morning’s Gospel weekday reading at the Eucharist (Matthew 17: 10-13), when Christ once again compares the Prophet Elijah and Saint John the Baptist.
The Gospel reading for the commemorations of Saint Lucy and Samuel Johnson (Luke 11: 33-36) is a reference too to the fact that both Saint Lucy and Samuel Johnson suffered greatly with their eye problems yet were figures of light.
Saint Lucy was martyred at Syracuse in Sicily ca 283-304. Her relics are kept in a shrine in the beautiful Church of San Geremia, facing onto the Grand Canal in Venice, between the Palazzo Labia and the Palazzo Flangini. In mediaeval accounts, her eyes were gouged out before her execution. Saint Lucy’s name, from the Latin lux, ‘light’, also played a large part in her being named as a patron saint of the blind and people with eye-trouble.
Samuel Johnson was known as ‘The Great Moralist’, although in the 18th century that was a term of affection and honour. He was a pious Anglican throughout his life, but is best remembered as a writer of dictionaries and a literary editor. He was a High Church Anglican and deeply committed to the Church of England since his younger days when he read William Law’s A Serious Call to a Devout and Holy Life.
It is almost 250 years since Samuel Johnson took his friend James Boswell to Lichfield in 1776 to show him ‘genuine civilised life in an English provincial town’. Later Johnson would recall: ‘I lately took my friend Boswell and showed him genuine civilised life in an English provincial town. I turned him loose at Lichfield.’
They stayed at the Three Crowns in Breadmarket Street, beside the house on the corner of Market Square where Johnson was born and spent his childhood.
When Boswell asked Johson why the people of Lichfield seemed to lack industry, Johnson famously replied that the people of Lichfield were philosophers: ‘Sir, (said Johnson,) we are a city of philosophers: we work with our heads, and make the boobies of Birmingham work for us with their hands.’
Lichfield has grown considerably in the 2½ centuries since that visit, from 4,000 people in Samuel Johnson’s days, to about 35,000 people today. It is one of England’s smallest cities, but it retains its civilised charm, and I return to Lichfield regularly for my own personal retreats and time of prayer and reflection.
Samuel Johnson was a key figure in shaping the English language as we use it today. Indeed, he has been described as ‘arguably the most distinguished man of letters in English history’ and his biography by Boswell has been described as ‘the most famous single work of biographical art in the whole of literature.’
Although Johnson began his literary career as a ‘Grub Street’ journalist, he made lasting contributions to English literature as a poet, essayist, moralist, novelist, literary critic, biographer, editor and lexicographer.
The 18th century was a period of great intellectual activity, and Lichfield was home to many figures of intellect and culture, including Samuel Johnson, David Garrick, Erasmus Darwin and Anna Seward, prompting Johnson’s observation that Lichfield was ‘a city of philosophers’.
Samuel Johnson was born on 18 September 1709 in what is now the Samuel Johnson Birthplace Museum, a five-storey house at the west end of the Market Square.
He married the widowed Elizabeth Porter in 1735, when he was 25 and she was 46 and the mother of three children. Two years later, Johnson and 20-year-old David Garrick set off for London in 1737 in search of fame and fortune. They survived many difficulties, and eventually Johnson became the leading literary figure of his generation and Garrick the leading actor.
Johnson’s fortunes took a dramatic turn in 1746 when a publisher commissioned him to compile a dictionary of the English language – a contract that was worth 1,500 guineas. Johnson claimed he could finish the project in three years. In comparison, the Académie Française had 40 scholars who would spend 40 years completing its French dictionary. Eventually, it took Johnson nine years to complete his Dictionary of the English Language.
Johnson’s Dictionary was not the first, nor was it unique. But it remained the standard, definitive and pre-eminent English dictionary for 150 years, until the Oxford English Dictionary was published in 1928. His Dictionary offers insights into the 18th century, providing ‘a faithful record of the language people used.’ It has been described as ‘one of the greatest single achievements of scholarship.’ As a work of literature, it has had a far-reaching impact on modern English.
Johnson’s legacies in Lichfield include: the Johnson statue in Market Square; his monument in a corner of the south transept of Lichfield Cathedral; John Myatt’s fading mosaic mural on a wall on a corner of Bird Street; and ‘Johnson’s Willow’ on the north shore of Stowe Pool.
I have been familiar with the willow trees at this location for over 50 years, and the present willow tree is the fifth there since Johnson’s days.
When Johnson was young, the willow was close to his father’s parchment factory. When he returned to Lichfield in later years, he never failed to visit the tree, passing it on his way to visit his friends the Aston sisters who lived at the two large houses on Stowe Hill. He is said to have described the willow as ‘the delight of his early and waning life’. The original willow eventually became decayed, and in 1829 it was blown down. But it has been replaced by many of its descendants ever since. A fifth willow was planted on the same site by Stowe Pool on 2 November 2021. The ceremony included a reading of a poem about Johnson’s Willow by Sarah Dale, the winning entry in the Johnson Society’s Willow poetry competition.
On his last visit to church, the walk strained Samuel Johnson. However, while there he wrote a prayer for his friends, the Thrale family: ‘To thy fatherly protection, O Lord, I commend this family. Bless, guide, and defend them, that they may pass through this world, as finally to enjoy in thy presence everlasting happiness, for Jesus Christ’s sake. Amen.’
In his last prayer, on 5 December 1784, before receiving Holy Communion and eight days before he died, Samuel Johnson prayed:
Almighty and most merciful Father, I am now, as to human eyes it seems, about to commemorate, for the last time, the death of thy Son Jesus Christ our Saviour and Redeemer. Grant, O Lord, that my whole hope and confidence may be in his merits, and his mercy; enforce and accept my imperfect repentance; make this commemoration available to the confirmation of my faith, the establishment of my hope, and the enlargement of my charity; and make the death of thy Son Jesus Christ effectual to my redemption. Have mercy on me, and pardon the multitude of my offences. Bless my friends; have mercy upon all men. Support me, by the grace of thy Holy Spirit, in the days of weakness, and at the hour of death; and receive me, at my death, to everlasting happiness, for the sake of Jesus Christ. Amen.
As he lay dying, Samuel Johnson’s final words were: ‘Iam Moriturus’ (‘I who am about to die’). He fell into a coma and died at 7 pm on 13 December 1784 at the age of 75. He was buried at Westminster Abbey a week later.
Johnson’s life and work are celebrated in a stained glass window in Southwark Cathedral, he has monuments in Westminster Abbey, Saint Paul’s Cathedral, London, and Lichfield Cathedral, and he is named in the calendar of the Church of England on this day as a modern Anglican saint.
John Myatt’s fading mosaic mural of Samuel Johnson on a wall on a corner of Bird Street, Lichfield (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Saturday 13 December 2025):
The theme this week (7 to 13 December 2025) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel),has been ‘Divine Sufficiency’ (pp 8-9). This theme was introduced last Sunday with Reflections from the Revd Neli Miranda, Vicar at Saint James the Apostle in Guatemala City and Professor of Theology at the University Mariano Gálvez of Guatemala.
The USPG Prayer Diary today (Saturday 13 December 2025) invites us to pray:
We pray for the Spirit of Solidarity to grow among Christian communities, and that this spirit may not only alleviate immediate needs but also become a force for social change.
The Collect:
Eternal Father,
whose servant Samuel Johnson knew the omnipotence and omniscience of the divine presence in his life,
giving him the grace of great learning and piety:
help us to use wisely the gifts you have entrusted to us,
not swelling with pride,
but humbly acknowledging the glorious wonder
of the blessing we have received.
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 your servant Samuel Johnson
to the eternal feast of heaven;
through Jesus Christ our Lord.
Collect on the Eve of Advent III:
O Lord Jesus Christ,
who at your first coming sent your messenger
to prepare your way before you:
grant that the ministers and stewards of your mysteries
may likewise so prepare and make ready your way
by turning the hearts of the disobedient to the wisdom of the just,
that at your second coming to judge the world
we may be found an acceptable people in your sight;
for you are alive and reign with the Father
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s Reflections
Continued Tomorrow
The shrine of Santa Lucia di Siracusa or Saint Lucy of Syracuse in the Church of San Geremia in Venice (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Saint Lucy depicted in a monument to Lucy Marian Hubbard in Saint Mary’s Church, Addington, near Buckingham (Photograph: Patrick Comerford, 2025)
12 December 2025
The children of the Holocaust who called Ireland home
Dublin’s first ‘’, recalling six Irish Holocaust victims, outside St Catherine’s National School on Donore Avenue (photograph: Patrick Comerford)
Patrick Comerford
A series of memorials in a variety of languages in Auschwitz and Birkenau commemorate the victims of the Holocaust who were murdered in the two concentration camps. Over twenty languages appear on separate plaques, representing the languages and nationalities of the victims. Although there is no plaque in Irish, it would be wrong to think that the Holocaust was something that did not affect Ireland, and I was chilled by one exhibit in Auschwitz that shows how the Nazi plan to exterminate 11 million Jews in Europe included 4,000 Jews in Ireland.
When I was growing up, the area close to Donore Avenue was still Dublin’s ‘Little Jerusalem’. When I was about eleven or twelve, friends introduced me to a schoolboys’ soccer club called Port Vale. The clubhouse was in the Donore Avenue area, but home games were played in Bushy Park in Terenure. Later, at sixteen, I had a school summer holiday placement on Donore Avenue, working as a copyholder or proofreader’s assistant at Irish Printers. Dolphin’s Barn Synagogue was around the corner on the South Circular Road, though it finally closed in 1984.
So, I was moved when the first Stolpersteine or ‘stumbling stones’ in Dublin were put in place in 2022 outside Saint Catherine’s Church of Ireland National School on Donore Avenue. The ‘Stumbling Stones’ by the German artist Gunter Demnig are memorials to victims of the Nazis, including Jews, homosexuals, Romani and the disabled. His project has spread across Europe, with more than 90,000 Stolpersteine in 1,000 or more cities in almost thirty countries.
The six stones on Donore Avenue commemorate six victims of the Holocaust, including four who were born in Dublin or spent their childhood in the city: Ettie Steinberg Gluck, who grew up in Dublin, her husband Wojteck Gluck, and their baby son Leon; and Isaac Shishi, Ephraim Saks and his sister Jeanne (Lena) Saks.
Esther or Ettie Steinberg was one of seven children of Aaron Hirsh Steinberg and his wife Bertha Roth. Ettie was born in the former Czechoslovakia in 1914 and her family moved to Dublin in 1925 when she was 11. The family lived at 28 Raymond Terrace, off South Circular Road, and the children went to school at Saint Catherine’s on Donore Avenue.
Ettie married Vogtjeck Gluck, originally from Belgium, in the Greenville Hall Synagogue on South Circular Road on 22 July 1937. She was twenty-two, he was twenty-four, and they later moved to Antwerp. As the Second World War was looming, they moved to Paris, where their son Leon was born on 28 March 1939. By 1942, they were living in an hotel in Toulouse.
When the Vichy regime began rounding up Jews in southern France, Ettie’s family back in Dublin secured visas that allowed them to travel to Northern Ireland. But when the visas arrived in Toulouse, it was too late: Ettie, Vogtjeck and Leon had been arrested the day before. As they were being transported to the death camps, Ettie wrote a final postcard to her family and threw it out a train window. A passer-by found it and eventually it reached Dublin. Ettie, her husband and their son were taken first to Drancy, a transit camp outside Paris. They were then deported on 2 September 1942 and arrived in Auschwitz two days later. It is assumed they were murdered immediately.
Isaac Shishi, whose family came to Ireland from Lithuania, was bon Isaac Seesee born on 29 January 1891 in the family home at 36 St Alban’s Road, off South Circular Road, and spent his childhood there. He was murdered along with his wife Chana and their daughter Sheine by the Nazis in Vieksniai in Lithuania in 1941.
Ephraim Saks was born Ephraim Jackson on 19 April 1915 in Greenville House on South Circular Road, later the site of the Greenville Hall synagogue. His sister Jeanne (Lena) Saks was born on 2 February 1918. They too spent their childhood on St Alban’s Road. The family remained in Dublin throughout the First World War, but then moved to Antwerp. Ephraim was arrested in Paris in 1939 and was murdered in Auschwitz on 24 August 1942. Lena was taken captive in Antwerp and was murdered in Auschwits in 1942 or 1943. Their brother Jakob, who was born in Leeds in 1906, also spent his childhood in Dublin; he too perished in the Holocaust.
Many Holocaust refugees and survivors came as children to live in Ireland. Tomi Reichental, who was born in Bratislava, Slovakia, in 1935 and Suzi Diamond, who was born near Debrecen in Hungary in 1942, have both addressed Holocaust Memorial Day services in Dublin.
Geoffrey (Günther) Phillips was born in Germany in 1925, and was 13 when he escaped on the Kindertransports to England in 1938. He moved to Ireland in 1951 with his wife Phyllis (Moore) and their three sons. He set up a textiles factory in Dublin, and died in 2011.
Rosel Siev was twelve when Hitler came to power. She escaped from Germany to England, but almost all her family died in the Holocaust. When she was a widow, Rosel married a widowed Irish solicitor, Stanley Siev, and they lived in Rathgar, Dublin, until 2012 when they moved to Manchester. Stanley died in 2014. Rosel’s sister Laura was saved by Oskar Schindler and is included on the scroll of names at the end of the film Schindler’s List.
Inge Radford (1936-2016), who was born in Vienna, escaped to England on the Kindertransports in 1939 at the age of three, and later moved to Belfast. Her widowed mother and five of her brothers were murdered in the Holocaust. Inge was a social worker, a probation officer, and worked in the Royal Victoria Hospital, Belfast. Her husband, Professor Colin Buchanan Radford, was dean of the Faculty of Arts at the Queen’s University of Belfast. Inge lived in Northern Ireland until she died in 2016.
Edith Zinn-Collis was brought to Ireland as a child in 1946 with her brother Zoltan by Dr Bob Collis. She lived in Wicklow and died in 2012. Her brother, Zoltan Zinn-Collis was born around 1940 in Czechoslovakia and was sent to Ravensbruck and Bergen Belsen with his sister and brothers. He died in 2012.
Doris Segal was born Dorathea (Dorli) Klepperova in Czechoslovakia in 1932 and escaped to Ireland with her parents in 1939 when she was seven. She later lived in Dublin and married Jack Segal in 1958. They lived in Terenure and she died in 2018.
Jan Kaminski was born in Poland in 1932. At the age of ten, he escaped a round-up of local Jews, fled into the forests and spent the war on the run. He survived but his entire family perished. He lived most of his life in Dublin and died in 2019.
Dr Ernst Scheyer (1890-1958) brought his son and daughter to Dublin from Germany in the late 1930s. He was rounded up after Krtistallnacht and spent almost a month in Sachsenhausen, a concentration camp near Berlin. He arrived in Dublin on 14 January 1939, and the Scheyer family made their home at 67 Kenilworth Square. He later taught German at Saint Columba’s College, Rathfarnham, and in Trinity College Dublin.
His daughter Renate married another refugee, Robert Weil (1924-1989), in 1948. It was the first wedding in the newly-established Progressive Jewish Synagogue in Dublin. Robert Weil had arrived in Ireland in 1939 as a young Jewish refugee. He went to school at Newtown in Waterford, studied at TCD, and became a teacher of modern languages, especially German, in Belfast.
The Holocaust touched every family in Europe. We should remember that there was a hardly a family that did not lose cousins, neighbours, friends, work colleagues or school friends.
Detail on one of the stumbling stones (photograph: Patrick Comerford)
Sources and further reading:
‘Ireland and the Holocaust’, Holocaust Education Ireland, available at https://www.holocausteducationireland.org/ireland-and-the-holocaust (accessed 1 June 2025).
‘Stumbling stones’ in memory of Irish Holocaust victims unveiled, RTÉ News, 1 June 2022, available at https://www.rte.ie/news/2022/0601/1302393-stumbling-stones/ (accessed 1 June 2025)
Ronan McGreevy, Bryan O’Brien, ‘Stumbling stones’ unveiled in Dublin to remember Irish Holocaust victims, The Irish Times, 1 June 2022 , available at: https://www.irishtimes.com/history/2022/06/01/stumbling-stones-unveiled-in-dublin-to-remember-irish-holocaust-victims/ (accessed 1 June 2025).
Biographical note (p 340)
Patrick Comerford is an Anglican priest and a former professor in Trinity College Dublin and the Church of Ireland Theological Institute. He lives in retirement in Milton Keynes
This essay was published as ‘The children of the Holocaust who called Ireland home, pp 166-170, Chapter 39 in Childhood and the Irish, A miscellany, ed Salvador Ryan (Dublin: Wordwell, 2025), xviii + 344 pp, ISBN: 978-1-916742-19-2, lauched at the Royal Irish Academy, Dublin, earlier this month week (1 December 2025)
With Professor Salvador Ryan (editor, second from left) and some of the other contributors at the launch of ‘Childhood and the Irish, A miscellany’ in the Royal Irish Academy, Dublin, last week (1 December 2025)
pp chaptee 39, pp 166-170
Patrick Comerford
A series of memorials in a variety of languages in Auschwitz and Birkenau commemorate the victims of the Holocaust who were murdered in the two concentration camps. Over twenty languages appear on separate plaques, representing the languages and nationalities of the victims. Although there is no plaque in Irish, it would be wrong to think that the Holocaust was something that did not affect Ireland, and I was chilled by one exhibit in Auschwitz that shows how the Nazi plan to exterminate 11 million Jews in Europe included 4,000 Jews in Ireland.
When I was growing up, the area close to Donore Avenue was still Dublin’s ‘Little Jerusalem’. When I was about eleven or twelve, friends introduced me to a schoolboys’ soccer club called Port Vale. The clubhouse was in the Donore Avenue area, but home games were played in Bushy Park in Terenure. Later, at sixteen, I had a school summer holiday placement on Donore Avenue, working as a copyholder or proofreader’s assistant at Irish Printers. Dolphin’s Barn Synagogue was around the corner on the South Circular Road, though it finally closed in 1984.
So, I was moved when the first Stolpersteine or ‘stumbling stones’ in Dublin were put in place in 2022 outside Saint Catherine’s Church of Ireland National School on Donore Avenue. The ‘Stumbling Stones’ by the German artist Gunter Demnig are memorials to victims of the Nazis, including Jews, homosexuals, Romani and the disabled. His project has spread across Europe, with more than 90,000 Stolpersteine in 1,000 or more cities in almost thirty countries.
The six stones on Donore Avenue commemorate six victims of the Holocaust, including four who were born in Dublin or spent their childhood in the city: Ettie Steinberg Gluck, who grew up in Dublin, her husband Wojteck Gluck, and their baby son Leon; and Isaac Shishi, Ephraim Saks and his sister Jeanne (Lena) Saks.
Esther or Ettie Steinberg was one of seven children of Aaron Hirsh Steinberg and his wife Bertha Roth. Ettie was born in the former Czechoslovakia in 1914 and her family moved to Dublin in 1925 when she was 11. The family lived at 28 Raymond Terrace, off South Circular Road, and the children went to school at Saint Catherine’s on Donore Avenue.
Ettie married Vogtjeck Gluck, originally from Belgium, in the Greenville Hall Synagogue on South Circular Road on 22 July 1937. She was twenty-two, he was twenty-four, and they later moved to Antwerp. As the Second World War was looming, they moved to Paris, where their son Leon was born on 28 March 1939. By 1942, they were living in an hotel in Toulouse.
When the Vichy regime began rounding up Jews in southern France, Ettie’s family back in Dublin secured visas that allowed them to travel to Northern Ireland. But when the visas arrived in Toulouse, it was too late: Ettie, Vogtjeck and Leon had been arrested the day before. As they were being transported to the death camps, Ettie wrote a final postcard to her family and threw it out a train window. A passer-by found it and eventually it reached Dublin. Ettie, her husband and their son were taken first to Drancy, a transit camp outside Paris. They were then deported on 2 September 1942 and arrived in Auschwitz two days later. It is assumed they were murdered immediately.
Isaac Shishi, whose family came to Ireland from Lithuania, was bon Isaac Seesee born on 29 January 1891 in the family home at 36 St Alban’s Road, off South Circular Road, and spent his childhood there. He was murdered along with his wife Chana and their daughter Sheine by the Nazis in Vieksniai in Lithuania in 1941.
Ephraim Saks was born Ephraim Jackson on 19 April 1915 in Greenville House on South Circular Road, later the site of the Greenville Hall synagogue. His sister Jeanne (Lena) Saks was born on 2 February 1918. They too spent their childhood on St Alban’s Road. The family remained in Dublin throughout the First World War, but then moved to Antwerp. Ephraim was arrested in Paris in 1939 and was murdered in Auschwitz on 24 August 1942. Lena was taken captive in Antwerp and was murdered in Auschwits in 1942 or 1943. Their brother Jakob, who was born in Leeds in 1906, also spent his childhood in Dublin; he too perished in the Holocaust.
Many Holocaust refugees and survivors came as children to live in Ireland. Tomi Reichental, who was born in Bratislava, Slovakia, in 1935 and Suzi Diamond, who was born near Debrecen in Hungary in 1942, have both addressed Holocaust Memorial Day services in Dublin.
Geoffrey (Günther) Phillips was born in Germany in 1925, and was 13 when he escaped on the Kindertransports to England in 1938. He moved to Ireland in 1951 with his wife Phyllis (Moore) and their three sons. He set up a textiles factory in Dublin, and died in 2011.
Rosel Siev was twelve when Hitler came to power. She escaped from Germany to England, but almost all her family died in the Holocaust. When she was a widow, Rosel married a widowed Irish solicitor, Stanley Siev, and they lived in Rathgar, Dublin, until 2012 when they moved to Manchester. Stanley died in 2014. Rosel’s sister Laura was saved by Oskar Schindler and is included on the scroll of names at the end of the film Schindler’s List.
Inge Radford (1936-2016), who was born in Vienna, escaped to England on the Kindertransports in 1939 at the age of three, and later moved to Belfast. Her widowed mother and five of her brothers were murdered in the Holocaust. Inge was a social worker, a probation officer, and worked in the Royal Victoria Hospital, Belfast. Her husband, Professor Colin Buchanan Radford, was dean of the Faculty of Arts at the Queen’s University of Belfast. Inge lived in Northern Ireland until she died in 2016.
Edith Zinn-Collis was brought to Ireland as a child in 1946 with her brother Zoltan by Dr Bob Collis. She lived in Wicklow and died in 2012. Her brother, Zoltan Zinn-Collis was born around 1940 in Czechoslovakia and was sent to Ravensbruck and Bergen Belsen with his sister and brothers. He died in 2012.
Doris Segal was born Dorathea (Dorli) Klepperova in Czechoslovakia in 1932 and escaped to Ireland with her parents in 1939 when she was seven. She later lived in Dublin and married Jack Segal in 1958. They lived in Terenure and she died in 2018.
Jan Kaminski was born in Poland in 1932. At the age of ten, he escaped a round-up of local Jews, fled into the forests and spent the war on the run. He survived but his entire family perished. He lived most of his life in Dublin and died in 2019.
Dr Ernst Scheyer (1890-1958) brought his son and daughter to Dublin from Germany in the late 1930s. He was rounded up after Krtistallnacht and spent almost a month in Sachsenhausen, a concentration camp near Berlin. He arrived in Dublin on 14 January 1939, and the Scheyer family made their home at 67 Kenilworth Square. He later taught German at Saint Columba’s College, Rathfarnham, and in Trinity College Dublin.
His daughter Renate married another refugee, Robert Weil (1924-1989), in 1948. It was the first wedding in the newly-established Progressive Jewish Synagogue in Dublin. Robert Weil had arrived in Ireland in 1939 as a young Jewish refugee. He went to school at Newtown in Waterford, studied at TCD, and became a teacher of modern languages, especially German, in Belfast.
The Holocaust touched every family in Europe. We should remember that there was a hardly a family that did not lose cousins, neighbours, friends, work colleagues or school friends.
Detail on one of the stumbling stones (photograph: Patrick Comerford)
Sources and further reading:
‘Ireland and the Holocaust’, Holocaust Education Ireland, available at https://www.holocausteducationireland.org/ireland-and-the-holocaust (accessed 1 June 2025).
‘Stumbling stones’ in memory of Irish Holocaust victims unveiled, RTÉ News, 1 June 2022, available at https://www.rte.ie/news/2022/0601/1302393-stumbling-stones/ (accessed 1 June 2025)
Ronan McGreevy, Bryan O’Brien, ‘Stumbling stones’ unveiled in Dublin to remember Irish Holocaust victims, The Irish Times, 1 June 2022 , available at: https://www.irishtimes.com/history/2022/06/01/stumbling-stones-unveiled-in-dublin-to-remember-irish-holocaust-victims/ (accessed 1 June 2025).
Biographical note (p 340)
Patrick Comerford is an Anglican priest and a former professor in Trinity College Dublin and the Church of Ireland Theological Institute. He lives in retirement in Milton Keynes
This essay was published as ‘The children of the Holocaust who called Ireland home, pp 166-170, Chapter 39 in Childhood and the Irish, A miscellany, ed Salvador Ryan (Dublin: Wordwell, 2025), xviii + 344 pp, ISBN: 978-1-916742-19-2, lauched at the Royal Irish Academy, Dublin, earlier this month week (1 December 2025)
With Professor Salvador Ryan (editor, second from left) and some of the other contributors at the launch of ‘Childhood and the Irish, A miscellany’ in the Royal Irish Academy, Dublin, last week (1 December 2025)
pp chaptee 39, pp 166-170
An Advent Calendar with Patrick Comerford: 13, 12 December 2025
Santa’s workshop in the window of the Vaults Bar at the Bull Hotel on the High Street in Stony Stratford (Photographs: Patrick Comerford, 2025)
Patrick Comerford
We are half-way through Advent this year and the week began with the Second Sunday of Advent (Advent II, 7 December 2025). Yet I am sure many of us still have lists that need to be revised, presents that have still not been bought are wrapped, and cards that have yet to be sent.
At noon each day this Advent, I am offering one image as part of my ‘Advent Calendar’ for 2025, and one Advent or Christmas carol, hymn or song. Most of the windows in shops on the High Street in Stony Stratford have taken the theme of Christmas sweets, which was also the theme in the town’s Lantern Parade (29 November 2025), just before Adent began.
My image today is Santa’s workshop, depicted in the window of the Vaults Bar at the Bull Hotel on the High Street in Stony Stratford, Stony Stratford.
My choice today is not so much an Advent hymn or carol today but a song that captures the sweet childish joy of anticipating and waiting for Santa at Christmas time.
‘Santa Claus is coming to town’ was written by J Fred Coots (1897-1985) and Henry Gillespie (1898-1975) and it was first recorded by Harry Reser and His Orchestra in 1934.
You better watch out
You better not cry
Better not pout
I’m telling you why
Santa Claus is coming to town
He’s making a list,
And checking it twice;
Gonna find out who’s naughty or nice.
Santa Claus is coming to town
He sees you when you are sleeping
He knows when you’re awake
He knows if you've been bad or good
So be good for goodness sake!
O! You better watch out!
You better not cry.
Better not pout, I'm telling you why.
Santa Claus is coming to town.
You better watch out
You better not cry
Better not pout
I’m telling you why
Santa Claus is coming to town.
He’s making a list,
And checking it twice;
Gonna find out who’s naughty and nice.
Santa Claus is coming to town.
He sees you when you’re sleeping
He knows when you’re awake
He knows if you’ve been bad or good
So be good for goodness sake!
O! You better watch out!
You better not cry.
Better not pout, I’m telling you why.
Santa Claus is coming to town.
Santa Claus is coming to town.
Patrick Comerford
We are half-way through Advent this year and the week began with the Second Sunday of Advent (Advent II, 7 December 2025). Yet I am sure many of us still have lists that need to be revised, presents that have still not been bought are wrapped, and cards that have yet to be sent.
At noon each day this Advent, I am offering one image as part of my ‘Advent Calendar’ for 2025, and one Advent or Christmas carol, hymn or song. Most of the windows in shops on the High Street in Stony Stratford have taken the theme of Christmas sweets, which was also the theme in the town’s Lantern Parade (29 November 2025), just before Adent began.
My image today is Santa’s workshop, depicted in the window of the Vaults Bar at the Bull Hotel on the High Street in Stony Stratford, Stony Stratford.
My choice today is not so much an Advent hymn or carol today but a song that captures the sweet childish joy of anticipating and waiting for Santa at Christmas time.
‘Santa Claus is coming to town’ was written by J Fred Coots (1897-1985) and Henry Gillespie (1898-1975) and it was first recorded by Harry Reser and His Orchestra in 1934.
You better watch out
You better not cry
Better not pout
I’m telling you why
Santa Claus is coming to town
He’s making a list,
And checking it twice;
Gonna find out who’s naughty or nice.
Santa Claus is coming to town
He sees you when you are sleeping
He knows when you’re awake
He knows if you've been bad or good
So be good for goodness sake!
O! You better watch out!
You better not cry.
Better not pout, I'm telling you why.
Santa Claus is coming to town.
You better watch out
You better not cry
Better not pout
I’m telling you why
Santa Claus is coming to town.
He’s making a list,
And checking it twice;
Gonna find out who’s naughty and nice.
Santa Claus is coming to town.
He sees you when you’re sleeping
He knows when you’re awake
He knows if you’ve been bad or good
So be good for goodness sake!
O! You better watch out!
You better not cry.
Better not pout, I’m telling you why.
Santa Claus is coming to town.
Santa Claus is coming to town.
Daily prayer in Advent 2025:
13, Friday 12 December 2025
‘We played the flute for you, and you did not dance; we wailed, and you did not mourn’ (Matthew 11: 17) … traditional musicians in Nevşehir in Turkey (Photograph: Patrick Comerford)
Patrick Comerford
We have passed the half-way into the Season of Advent, and the countdown to Christmas seems to be gathering pace. This week began with the Second Sunday of Advent (Advent II, 7 December 2025). Before today begins and before I catch my buses to Oxford, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘We played the flute for you, and you did not dance; we wailed, and you did not mourn’ (Matthew 11: 17) … ‘Τα κάλαντα’ (‘Carols’), Νικηφόρος Λύτρας (Nikiphoros Lytras)
Matthew 11: 16-19 (NRSVA):
[Jesus said:] 16 ‘But to what will I compare this generation? It is like children sitting in the market-places and calling to one another,
17 “We played the flute for you, and you did not dance;
we wailed, and you did not mourn.”
18 For John came neither eating nor drinking, and they say, “He has a demon”; 19 the Son of Man came eating and drinking, and they say, “Look, a glutton and a drunkard, a friend of tax-collectors and sinners!” Yet wisdom is vindicated by her deeds.’
Marc Chagall’s painting ‘The Fiddler’ (1913) … inspired the title of the film ‘Fiddler on the Roof’ (1971)
Today’s reflection:
The theme in the lectionary readings last Sunday for Advent II (7 December 2025) was the Prophets, while next Sunday the theme is Saint John the Baptist (Advent III, 14 December 2025). Those two themes continue to be linked in this morning’s Gospel reading at the Eucharist (Matthew 11: 11-19), when Christ contrasts the reasons John was rejected with the reasons he is criticised.
Have you ever stayed up late, far too late, too late into the night, watching your favourite sport late at night on the television?
The World Cup qualifiers, the Test matches in Australia, late-night golf and tennis – they all offer gripping entertainment.
And even when the team we support or the players we identify with do not qualify, we keep on watching, waiting and hoping.
If this is you, if you sit on the edge of your chair rather than resting back on a comfortable cushion, then you know the difference between being a spectator and being a participant.
You don’t have to fly any flags from your window, or have your face painted to still enter into the spirit of great sporting events.
Entering into the spirit of a game moves us from being mere spectators to feeling we truly are participants … that every shout and every roar is a passionate response, is true encouragement, is wish fulfilment … the more passion the more we not only hope but believe that our team is going to win.
When we go to baptisms, weddings and funerals, the attitude we go with makes a world of difference: do I go as a spectator or as a participant?
Imagine going to a funeral and failing to offer sympathy to those who are grieving and mourning.
Imagine going to a wedding reception, but not taking your place at the table, not cheering the bride and groom, not getting onto the floor and dancing.
Sometimes we can get a little too precious, a little too worried about sending out the wrong signals. If we stand back, then like John the Baptist in this morning’s Gospel reading are we in danger of being reproached for being aloof from others (see Matthew 11: 18)? If we enjoy ourselves, then, like Jesus in this morning’s Gospel reading, are we going to be seen as too interested in eating and drinking (verse 19; cf Romans 7: 15-16)?
When we go to church on Sundays, we have to ask ourselves whether we are here as spectators or as participants.
When we join in waves and chants at a football match, when join in the dance at weddings, when we sing the hymns and enter into the prayers in church on a Sunday, we are moving from being observers and spectators to being participants.
The great opportunity for this transformation is provided Sunday after Sunday, in the invitation to move from being at the Liturgy to being in the Liturgy.
If you have been to the Middle East, or you have seen Fiddler on the Roof, you know that dancing at Jewish weddings is traditionally a male celebration.
At funerals in many Mediterranean countries, open mourning and weeping is a sign not just of individual grief, but of public grief, and of the esteem the community holds for the person who has died.
These traditions were passed on through the generations – by children learning from adults, and by children teaching each other.
In this morning’s Gospel reading, we see how Christ has noticed this in the streets and the back alleys as he moves through the towns and cities.
He sees the children playing, the boys playing wedding dances, and the girls playing funeral wailing and mourning.
He notices the ways in which children can reproach each other for not joining in their playfulness:
We played the flute for you, and you did not dance;
we wailed, and you did not mourn. (verse 17)
Even as he speaks there is playfulness in the way Jesus phrases his observation, there is humour in the way he uses words that rhyme for dance and mourn at the end of each line of the children’s taunts.
Perhaps he is repeating an everyday rebuke at the time for people who stand back from what others are doing.
The boys playing tin whistles and tin drums are learning to become adult men. The girls wailing and beating their breasts in mock weeping are learning to become adult women. Each group is growing into the roles and rituals that will be expected of them when they mature.
Like all good children’s games, the point is the game, not who wins.
When we refuse to take part in the game, in the ritual, we refuse to take part in the shaping of society, we are in danger of denying our shared culture, denying our shared humanity.
If I stand back detached, and remain a mere observer of the joys and sorrow in the lives of others, I am not sharing in their humanity.
And in not sharing in your humanity, I am failing to acknowledge that you too are made in the image and likeness of God.
But when we rejoice with people in their joys, and when we mourn with people in their sorrows, we are putting into practice what the doctrine of the Trinity teaches us about us being not only made in the image and likeness of God individually but communally and collectively too as humanity.
Imagine going to a wedding but not getting onto the floor and dancing (Photograph: Patrick Comerford)
Today’s Prayers (Friday 12 December 2025):
The theme this week (7 to 13 December 2025) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Divine Sufficiency’ (pp 8-9). This theme was introduced on Sunday with Reflections from the Revd Neli Miranda, Vicar at Saint James the Apostle in Guatemala City and Professor of Theology at the University Mariano Gálvez of Guatemala.
The USPG Prayer Diary today (Friday 12 December 2025) invites us to pray:
We pray for justice in Guatemala, asking that leaders act with integrity, end corruption, and promote policies that allow all people to live with dignity.
Collect:
O Lord, raise up, we pray, your power
and come among us,
and with great might succour us;
that whereas, through our sins and wickedness
we are grievously hindered
in running the race that is set before us,
your bountiful grace and mercy
may speedily help and deliver us;
through Jesus Christ your Son our Lord,
to whom with you and the Holy Spirit,
be honour and glory, now and for ever.
Post Communion:
Father in heaven,
who sent your Son to redeem the world
and will send him again to be our judge:
give us grace so to imitate him
in the humility and purity of his first coming
that, when he comes again,
we may be ready to greet him
with joyful love and firm faith;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
purify our hearts and minds,
that when your Son Jesus Christ comes again
as judge and saviour
we may be ready to receive him,
who is our Lord and our God.
Yesterday’s Reflections
Continued Tomorrow
Peter Brueghel the Younger, ‘A Peasant Wedding’ (1620), in the National Gallery of Ireland (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We have passed the half-way into the Season of Advent, and the countdown to Christmas seems to be gathering pace. This week began with the Second Sunday of Advent (Advent II, 7 December 2025). Before today begins and before I catch my buses to Oxford, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘We played the flute for you, and you did not dance; we wailed, and you did not mourn’ (Matthew 11: 17) … ‘Τα κάλαντα’ (‘Carols’), Νικηφόρος Λύτρας (Nikiphoros Lytras)
Matthew 11: 16-19 (NRSVA):
[Jesus said:] 16 ‘But to what will I compare this generation? It is like children sitting in the market-places and calling to one another,
17 “We played the flute for you, and you did not dance;
we wailed, and you did not mourn.”
18 For John came neither eating nor drinking, and they say, “He has a demon”; 19 the Son of Man came eating and drinking, and they say, “Look, a glutton and a drunkard, a friend of tax-collectors and sinners!” Yet wisdom is vindicated by her deeds.’
Marc Chagall’s painting ‘The Fiddler’ (1913) … inspired the title of the film ‘Fiddler on the Roof’ (1971)
Today’s reflection:
The theme in the lectionary readings last Sunday for Advent II (7 December 2025) was the Prophets, while next Sunday the theme is Saint John the Baptist (Advent III, 14 December 2025). Those two themes continue to be linked in this morning’s Gospel reading at the Eucharist (Matthew 11: 11-19), when Christ contrasts the reasons John was rejected with the reasons he is criticised.
Have you ever stayed up late, far too late, too late into the night, watching your favourite sport late at night on the television?
The World Cup qualifiers, the Test matches in Australia, late-night golf and tennis – they all offer gripping entertainment.
And even when the team we support or the players we identify with do not qualify, we keep on watching, waiting and hoping.
If this is you, if you sit on the edge of your chair rather than resting back on a comfortable cushion, then you know the difference between being a spectator and being a participant.
You don’t have to fly any flags from your window, or have your face painted to still enter into the spirit of great sporting events.
Entering into the spirit of a game moves us from being mere spectators to feeling we truly are participants … that every shout and every roar is a passionate response, is true encouragement, is wish fulfilment … the more passion the more we not only hope but believe that our team is going to win.
When we go to baptisms, weddings and funerals, the attitude we go with makes a world of difference: do I go as a spectator or as a participant?
Imagine going to a funeral and failing to offer sympathy to those who are grieving and mourning.
Imagine going to a wedding reception, but not taking your place at the table, not cheering the bride and groom, not getting onto the floor and dancing.
Sometimes we can get a little too precious, a little too worried about sending out the wrong signals. If we stand back, then like John the Baptist in this morning’s Gospel reading are we in danger of being reproached for being aloof from others (see Matthew 11: 18)? If we enjoy ourselves, then, like Jesus in this morning’s Gospel reading, are we going to be seen as too interested in eating and drinking (verse 19; cf Romans 7: 15-16)?
When we go to church on Sundays, we have to ask ourselves whether we are here as spectators or as participants.
When we join in waves and chants at a football match, when join in the dance at weddings, when we sing the hymns and enter into the prayers in church on a Sunday, we are moving from being observers and spectators to being participants.
The great opportunity for this transformation is provided Sunday after Sunday, in the invitation to move from being at the Liturgy to being in the Liturgy.
If you have been to the Middle East, or you have seen Fiddler on the Roof, you know that dancing at Jewish weddings is traditionally a male celebration.
At funerals in many Mediterranean countries, open mourning and weeping is a sign not just of individual grief, but of public grief, and of the esteem the community holds for the person who has died.
These traditions were passed on through the generations – by children learning from adults, and by children teaching each other.
In this morning’s Gospel reading, we see how Christ has noticed this in the streets and the back alleys as he moves through the towns and cities.
He sees the children playing, the boys playing wedding dances, and the girls playing funeral wailing and mourning.
He notices the ways in which children can reproach each other for not joining in their playfulness:
We played the flute for you, and you did not dance;
we wailed, and you did not mourn. (verse 17)
Even as he speaks there is playfulness in the way Jesus phrases his observation, there is humour in the way he uses words that rhyme for dance and mourn at the end of each line of the children’s taunts.
Perhaps he is repeating an everyday rebuke at the time for people who stand back from what others are doing.
The boys playing tin whistles and tin drums are learning to become adult men. The girls wailing and beating their breasts in mock weeping are learning to become adult women. Each group is growing into the roles and rituals that will be expected of them when they mature.
Like all good children’s games, the point is the game, not who wins.
When we refuse to take part in the game, in the ritual, we refuse to take part in the shaping of society, we are in danger of denying our shared culture, denying our shared humanity.
If I stand back detached, and remain a mere observer of the joys and sorrow in the lives of others, I am not sharing in their humanity.
And in not sharing in your humanity, I am failing to acknowledge that you too are made in the image and likeness of God.
But when we rejoice with people in their joys, and when we mourn with people in their sorrows, we are putting into practice what the doctrine of the Trinity teaches us about us being not only made in the image and likeness of God individually but communally and collectively too as humanity.
Imagine going to a wedding but not getting onto the floor and dancing (Photograph: Patrick Comerford)
Today’s Prayers (Friday 12 December 2025):
The theme this week (7 to 13 December 2025) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Divine Sufficiency’ (pp 8-9). This theme was introduced on Sunday with Reflections from the Revd Neli Miranda, Vicar at Saint James the Apostle in Guatemala City and Professor of Theology at the University Mariano Gálvez of Guatemala.
The USPG Prayer Diary today (Friday 12 December 2025) invites us to pray:
We pray for justice in Guatemala, asking that leaders act with integrity, end corruption, and promote policies that allow all people to live with dignity.
Collect:
O Lord, raise up, we pray, your power
and come among us,
and with great might succour us;
that whereas, through our sins and wickedness
we are grievously hindered
in running the race that is set before us,
your bountiful grace and mercy
may speedily help and deliver us;
through Jesus Christ your Son our Lord,
to whom with you and the Holy Spirit,
be honour and glory, now and for ever.
Post Communion:
Father in heaven,
who sent your Son to redeem the world
and will send him again to be our judge:
give us grace so to imitate him
in the humility and purity of his first coming
that, when he comes again,
we may be ready to greet him
with joyful love and firm faith;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
purify our hearts and minds,
that when your Son Jesus Christ comes again
as judge and saviour
we may be ready to receive him,
who is our Lord and our God.
Yesterday’s Reflections
Continued Tomorrow
Peter Brueghel the Younger, ‘A Peasant Wedding’ (1620), in the National Gallery of Ireland (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
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