The sun sets on another year … sunset beneath the Fortezza in Rethymnon earlier this year (Photograph: Patrick Comerford, 2025)
This year seems to have been dominated by war and violence in Russia and Ukraine, in Gaza, Israel and Palestine, continuing wars and violence involving the US, Iran, Yemen, Sudan and Nigeria, the continuing rise in antimsemitism, Islamophobia and racism everywhere, and by the upsurge in ugly right-wing nationalism in Britain and across the world that hijacks the name of Christianity and its symbolism without heeding any of its values, teachings or demands.
The changes in the world this year included the return of Donald Trump to power in the US, the death of Pope Francis, the election of Pope Leo, the resignation of Archbishop Justin Welby, and the appointment of his successor, Bishop Sarah Mullally.
This year also marked the 80th anniversaries of the atomic bombings of Hiroshima and Nagasaki, the liberation of the death camps, the end of the Holocaust, VE Day and VJ Day, and the end of World War II. This year would also have marked the 80th anniversary of the marriage of my parents, who waited until the end of World War II to get married on 8 September 1945.
Michael D Higgins, who retired last month as President of Ireland after two seven-year terms of office, was a life-long supporter of CND and many other campaigns I was involved in. We have known each other since the Labour Party conference in Cork in 1973, and I only wish that the values that marked his 14-year presidency could be mirrored by other world leaders today.
With President Michael D Higgins and Brendan Howlin during the 2011 Presidential election campaign at the Wexford Ambassadors initiative in Iveagh House, Dublin … President Higgins retired last month after two seven-year terms in office
One of the emotional difficulties of having moved from Ireland to England is not being able to attend the funerals of dear friends and family members.
Don Buckley was a lifelong friend, a work colleague in The Irish Times for many decades, and my second cousin on the Crowley side of the family. His paternal grandmother and my maternal grandmother were sisters, and although his family live in Mallow, Co Cork, I knew him since childhood due to the amount of time he spent in hospitals in Dublin because of his haemophilia.
He encouraged me to follow him into journalism, and visited me in Wexford while I was with the Wexford People trying to persuade me to move to The Irish Times. He was a brave and pioneering journalist, who achieved national prominence for his work on fake charities, the ‘Heavy Gang’ and the ‘Kerry Babies’ case. He was a bon viveur and I enjoyed his parties and dinners, but we also shared similar political values and hopes and many cultural interests.
Other former colleagues from those days in The Irish Times who died during the years include Johnny Hughes, Ed Moloney, a former Northern Editor, Mickey McConnell and the writer Mary Russell, and Philip Molloy from my days with the Wexford People.
Father Louis Brennan, who died on 12 August, had been the Rector of Gormanston, and was perhaps the most inspiring teacher I had in my schooldays. He encouraged my interests in debating, drama and development and human rights issues, got me on stage, involved me in carol singing at Christmas, and counted me in on a drama production during the Easter holidays in 1969. Later, he was Minister Provincial of the Franciscan Province of Ireland, Definitor General of the Order, Secretary General of the Order.
Canon Billy Marshall, who died at the age of 90 on 26 September, had been the Vice-Principal of the Church of Ireland Theological College when I was training for ordination, and our lives overlapped in many ways. The Revd Canon Dr William John Marshall had spent a decade in North India with the Dublin University Mission to Chota Nagpur and USPG (1962-1972). Back in Ireland, he was Assistant Chaplain at Trinity College Dublin (1973-1976), where he completed his doctoral research on the Church of North India, and later was the Rector of Rathmichael (1976-1992), Chancellor of Christ Church Cathedral (1990-2002), and Vice-Principal of CITC (1992-2002).
He was a life-long supporter of USPG and he was one of the ‘go-to’ people when I was planning doctoral research on Irish Anglican missionaries. He continued his engagement with both CITC (later CITI) when I was on the staff and with Christ Church Cathedral when I was a chapter member.
Canon Walter Lewis died on 5 March aged 79. I first got to know him when I was on a student placement with the Irish School of Ecumenics on the Shankill Road in Belfast in the early 1980s. His style of ministry then impressed me so much that he was one of three priests I later asked to sign my pre-ordination papers in 2000, along with Canon Norman Ruddock and the Revd Robert Kingston.
The Revd Dr Ron Elsdon, who was 81 when he died on 25 July, was ordained a year before me, and together we shared in many mission projects. I first met him when he was a lecturer in geology and UCD, and we joked at times about the tectonic shift from geology to theology.
The Revd Mark Wilson, who died on 29 August, was originally Castlecomer, Co Kilkenny. Mark’s ministry brought him to parishes in Ireland, the UK, and the Algarve in Portugal, he was an army chaplain in Northern Ireland and Germany, and for 12 years he was the chaplain of Tallaght University Hospital, Dublin.
Canon Robert Deane, who died on 21 September, was the same age as me. We were canons of Christ Church Cathedral, Dublin, at the same time, and when he was the Rector of Swords, with Donabate and Kilsallaghan (2000-2018), he invited me to preach in his churches, to do occasional Sunday duty, and to conduct a baptism in Saint Patrick’s Church, Donabate. He also made the church in Donabate available one year for the Ash Wednesday retreat for CITI staff and students, and I remember his kindness when he was the acting chaplain in Tallaght Hospital.
Canon Ian Coulter, who died on 22 November, was the Canon Treasurer of Saint Canice’s Cathedral, Kilkenny and priest-in-charge of Templemore. We regularly bumped into each other in Kilkenny, where he was active in many civic, charitable and local organisations in Kilkenny, including Kilkenny Archaeological Society, the Rotary Club, Kilkenny Arts Festival, Saint Canice’s Credit Union, the Good Shepherd Centre and the Butler Gallery.
Father Dermod McCarthy, who died at 83, was once the editor of religious programmes at RTÉ. He was part of the team that produced the ground-breaking Radharc programmes for RTÉ from 1965, including documentaries on the famine in Nigeria and the last interview with Oscar Romero before he was martyred in 1980. Dermod was the administrator of the Pro-Cathedral, Dublin, from 1982 to 1991, and the editor of religious programmes until 2007.
Canon Michael Woods died on 17 December, a week before Christmas and only days after he had visited us in Stony Stratford. At different times he had been deputy principal and warden of the House of the Epiphany, the Anglican theological college in Kuching.
Other people I had known in Church life and who died this year include John Martin of CMS, from Australia – we travelled together on a number of church ventures, including China and Egypt; Brother Kevin Crowley of the Capuchins at Church Street; and Sister Stanislaus Kennedy (Sister Stan).
Recording Hiroshima Day reflections for Christian CND and the Anglican Pacifist Fellowship at the Japanese Peace Pagoda at Willen Lake
The writer and historian Dr Brid McGrath was also a long-time supporter of the Irish Campaign for Nuclear Disarmament. Another long-time supporter of CND, John Goodwillie, died last December, although I only heard of his death well into this year.
Dr Martin Mansergh, who died aged 78, was known to many for his political role alongside Charlie Haughey and Bertie Aherne. But now that both he and Haughey are dead, I can tell how we once met quietly in Lincoln’s Inn at the back of TCD and Government Buildings, where he persuaded me to draft a speech for Haughey on nuclear disarmament. He was an academic historian, and at one reception in the Taoiseach’s office during Aherne’s tenure, we ended up having a lengthy discussion on how his ancestor Bryan Mansergh had acquired Ballybur Castle from my ancestor John Comerford in the 1650s and how the Mansergh family had usurped the Comerford family.
Martin was quietly supportive of the CND, the Anti-Apartheid Movement and other campaigns and during the 1798 bicentenary encouraged my research on the role of clergy and members of the Church of Ireland.
Another quiet supporter of CND was Henry Mountcharles, who died on 18 June at 74. Although he never paid his subscription or had a fundraiser at Slane Castle, he donated to the Festival of Life long before he ever succeeded as the 8th Marquess Conyngham.
Peter Watkins, the filmmaker best-known for The War Game also died this year. I once borrowed The War Game from the Revd George Ferguson and the peace film library of the Glencree Centre in Belgrave Square, Rathmines, for Irish CND and was surprised to find the small theatre in Liberty Hall was filled beyond capacity, with many people disappointed at not being able to get in.
This year marked the 80th anniversary of the atomic bombing of Hiroshima and I was invited to record Hiroshima Day addresses for Christian CND and Anglican Pacifist Fellowship and for the Peace and Neutrality Alliance in Ireland. Later, on the evening of 6 August, Charlotte and I attended the annual commemorations at the Japanese Peace Pagoda by Willen Lake.
Throughout the year, I had visits to Milton Keynes University Hospital, the John Radcliffe Hospital and the Churchill Hospital, Oxford, University College Hospital London, and clinics in both Milton Keynes and Oxford, as doctors continue to monitor my progress following a stroke almost four years ago and as I continue to have concerns about my sarcoidosis and B12 levels.
A health scare caused me to cancel a planned visit to Dublin in June, but I was back in Dublin in August and December for family visits and a pre-Christmas book launch, staying in Rathmines and Harcourt Street.
The pilgrim arrives at Lichfield Cathedral in afternoon summer sunshine
I stayed at home in Stony Stratford while Charlotte visited Kuching and Singapore this year, but I did return to Crete, spending Holy Week and Easter in Rethymnon. There was time to meet old friends in Rethymnon, Platanias, Tsesmes, Iraklion and Panormos, and walks on the beaches and around the harbours. But this was also a time for pilgrimage and for spiritual retreat.
I also need my regular retreats and spiritual refreshment in the Chapel of Saint John’s Hospital, Lichfield, and in Lichfield Cathedral, including the mid-day Eucharist and Choral Evensong. There were four return visits to Lichfield, and three each to Tamworth and Comberford during the year.
These included speaking in the Comberford Chapel in Saint Editha’s Church on the tercentenary of the Comberford family memorial plaque erected by Joseph Comerford in 1725, being a guest at the opening of the new facilities for Lichfield Discovered in the Old Grammar School on John Street, Lichfield, and work on Samuel Johnson that still has to bear fruit.
I was at the patronal festival celebrations in Saint John’s, had lunch in the Hedgehog, walked along Cross in Hand Lane, in Beacon Park and by Stowe Pool and climbed Borrowcop Hill in Lichfield, walked by the Tame in Tamworth and through the fields and by the river in Comberford, and visited both Comberford Hall and the Moat House, the former Comberford family home on Lichfield Street in Tamworth.
A visit to Comberford Hall in April sunshine
My continuing research on the work of the Stony Stratford architect Edward Swinfen Harris has brought me to Addington, Buckingham, Maids Moreton, Newport Pagnell, Road and Wolverton and back to Stony Stratford, and brought invitations to speak at events organised by the Milton Keynes Forum for Heritage Week, the Friends of Stony Stratford Library, the Wolverton and District Archaeological Society and the architecture group of the University of the Third Age in Buckingham.
There have been four or five visits to Oxford, including one overnight visit. But apart from hospital appointments, these have included opportunities to browse in the bookshops, visit college chapels, to walk by the river and to attend Choral Evensong in Pusey House. Regrettably, I never got to attend the ‘Receiving Nicaea’ conference in Pusey House last month. Nor did I get to Cambridge this year, and another conference I missed this year was ‘Rebooting Ecumenism: New Paradigms for the 21st Century’, organised by the Institute for Orthodox Christian Studies in Cambridge earlier this month.
We stayed over in York twice during family visits in January and September, which also included visits to Durham Cathedral and Durham Cathedral for the first time and family meals in Harrogate and York, and Sunday mornings in Saint Olave’s Church, York.
My visits to London included Choral Evensong in Southwark Cathedral marking the retirement of Paul Timms, coffee with family members and friends in Friends’ House, visits to churches in Bloomsbury, Clarence Gate, Fitzrovia, Marylebone, Mayfair and Soho and close to Euston Station. On one visit to London in February, I tripped and fell on Oxford Street, badly injuring many part of my face and I ended up in A&E in UCL Hospital in London.
There has been afternoon tea at Saint Guthlac’s Church in Passenham, another guided tour of Bradwell Abbey, pleasant afternoon and evening visits toand meals in Ye Olde Swan in Woughton on the Green, the Swan Inn in Milton Keynes village, the Black Horse, Great Linford, the Cock Hotel in Stony Stratford, and the Cosy Club in Milton Keynes.
My ‘escapades’ and short visits during the year included exploring churches, architecture, local history and sometimes the local countryside in Addington, Aylesbury, Bedford, Bicester, Bradwell, Buckingham, Castlethorpe, Colchester, Durham, Deanshanger, Frating, Friern Barnet, Gawcott, Gerards Cross, Hanslope, Leighton Buzzard, Knaresborough, Leighton Buzzard, Linslade, Luton, Maids Moreton, Middleton, Newport Pagnell, Olney, Padbury, Seer Green, Shire Oak, Stantonbury, Thame, Towcester, Watford, Wavendon, Wolverton, Winslow and Watford. And there have been visits to synagogues and synagogue sites in London, Luton, Watford, Durham Colchester and Rethymnon, and to mosques in Luton.
There have been walks by the Thames in London, the Wear in Durham, the Ouse in York, and the Great Ouse in Stony Stratford and Buckingham, by the Grand Union Canal at Campbell Wharf, and in Cosgrove, Great Linford, Leighton Buzzard, Wolverton and Woughton in the Green and by Willen Lake.
I have enjoyed Cricket on long sunny Saturday afternoons throughout the summer, spent some afternoons watching Irish and English rugby in the Old George, and I have been entertained and delighted by Aston Villa’s record-breaking performance in the Premiership that came to end last night with a stunning defeat by Arsenal. I have enjoyed street art in London, Oxford, Wolverton and Dublin, Greek coffee mornings and festivals in Stony Stratford, meals out in Milton Keynes, Harrogate, Stony Stratford, York, Dublin, Lichfield, Great Linford, Tamworth and Cosgrove, and explored bookshops in Oxford, London and Dublin, and had my first visits that I can recall to both Hatchard’s and Dillons bookshops in London.
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, on 1 December 2025
My publications this year included two chapters in Salvador Ryan’s latest book, Childhood and the Irish, A miscellany (Dublin: Wordwell), launched in the Royal Irish Academy, Dublin, at the beginning of this month; a brief introduction to ‘Diversity in Sarawak’ in Pray with the World Church: Prayers And Reflections from The Anglican Communion, 1 June 2025 – 29 November 2025 (London: USPG); a paper on ‘The Ikerrin Crown’, in Under Crimblin Hill, Historical journal of Dunkerrin Parish History Society (Vol V, 2026); a book review in the Irish Theological Quarterly (Maynooth, Volume 90 Issue 2, April 2025); and photographs in the Co Clare Visitor Guide and the County Kerry Visitor Guide (ed Sally Davies), and in Herald Malaysia. I have also been cited in a new Spanish book on the Duke of Wharton, who had Comerford family connections and links with Rathfarnham Castle.
I continue to blog twice a day, and this blog has had about 11.5 million hits this year alone, over half the total of 21 million hits since I began blogging over 15 years ago in August 2010.
During the year, I have celebrated the 25th anniversary of my ordination to the diaconate, and in the year to come I shall celebrate the 25th anniversary of my ordination to the priesthood. It is almost four years since I retired, and I continue to find support from colleagues at local clergy meetings, which took place this year in Wavendon, Furzton, Water Eaton, Shenley Church End and Wolverton.
Summer sunshine in Beacon Park during a visit to Lichfield
Although I missed this year’s USPG conference in Swanwick, Derbyshire, I continue to support the work of USPG, writing for the Prayer Diary, taking part in this year’s celebrations of Founder’s Day or Bray Day in Saint James’s Church, Piccadilly, and drawing on USPG prayers for own prayer diary on this blog each morning.
I continue to sing with the choir in Saint Mary and Saint Giles Church, Stony Stratford, where I am involved in leading intercessions and readings. Charlotte and I were invited guests at the visit of Archbishop Nikitas to the Greek Orthodox Church in Stony Stratford, I spent Kol Nidre, the evening of Yom Kippur, in my local synagogue in Milton Keynes, and we attended the Holocaust Memorial Day commemoration in Christ the Cornerstone Church in Milton Keynes.
Locally, I am a member of the Town Centre Working Group of Stony Stratford Town Council, I am a trustee of the Retreat, a local almshouse and charity, I am part of the Stony Playreaders, currently rehearsing for production in the Stony Words Festival next month, and I was asked toplay Santa in Stony Stratford at the Christmas Fair and Farmers Market in the Market Square.
With Archbishop Nikitas at Matins and the Divine Liturgy during his visit to the Greek Orthodox Church in Stony Stratford
This past year must not become Trump’s year, with his violence, vulgarity and vitriol, stoking up racism and hatred, shattering the lives and hopes of families, the marginalised and the most vulnerable, denying any wrong-doing yet suppressing the Epstein files and shifting the blame to the BBC and to journalists in other mainstream media who asking plain and direct questions. Nor must we allow his capricious and authoritarian rule to dim our hopes for the future.
Instead, for me, the Person of the Year is Bishop Mariann Edgar Budde, who spoke truth to power at the inaugural prayer service in Washington National Cathedral in January.
She spoke directly to Trump with a plea for mercy toward LGBTQ people and immigrant families, and then suffered a torrent of attacks and even calls for her deportation for defending. Her response was clear, sI am not going to apologize for asking for mercy for others.’
She called on him ‘to have mercy upon the people in our country who are scared now … some who fear for their lives.’
The backlash was swift and severe, but many theologians welcomed her sermon as a clear depiction of moral leadership and moral clarity, her book How We Learn to Be Brave: Decisive Moments in Life and Faith, has become a New York Times bestseller, and she was invited to deliver a Christmas meditation on BBC Radio 4.
Preaching at the funeral of Dr Jane Goodall in Washington National Cathedral, Bishop Budde said: ‘In the place where I am now, I want to make sure that you understand that each of you has a role to play. Even where the planet is dark, there is still hope. Get up. Go ahead. Do something. Move to preserve our beautiful planet for all living beings.’
‘We can do this,’ she has said throughout the year, ‘especially if we remember we are never alone. Together, God will work through us to bring about the kind of society, the kind of community we all deserve and that we want to pass on to those who come after us. Take good care, have courage, and remember that together, we can all be brave.’
I am enveloped in Love, upheld by Faith, encouraged by Hope. The sun will rise tomorrow.
Happy New Year.
The sun sets on another year … looking across Stowe Pool to Lichfield Cathedral after sunset (Photograph: Patrick Comerford, 2025)
31 December 2025
2025: a year that must be
remembered for far more than
than Trump’s rule and his
violence, vulgarity and vitriol
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Christmas Cards from Patrick Comerford: 7, 31 December 2025
The children’s crib in Saint Mary and Saint Giles Church, Stony Stratford (Photograph: Patrick Comerford, 2025)
Patrick Comerford
I sent out very few Christmas cards this year. Instead, at noon each day throughout the Twelve Days of Christmas, I am offering an image or two as my virtual Christmas cards, without comment.
My image for my Christmas Card at noon today on New Year’s Eve (31 December 2025), is of the Children’s Christmas Crib which was brought to Saint Mary and Saint Giles Church, Stony Stratford, last week, on Christmas Eve (25 December 2025).
Patrick Comerford
I sent out very few Christmas cards this year. Instead, at noon each day throughout the Twelve Days of Christmas, I am offering an image or two as my virtual Christmas cards, without comment.
My image for my Christmas Card at noon today on New Year’s Eve (31 December 2025), is of the Children’s Christmas Crib which was brought to Saint Mary and Saint Giles Church, Stony Stratford, last week, on Christmas Eve (25 December 2025).
Daily prayer in Christmas 2025-2026:
7, Wednesday 31 December 2025,
New Year’s Eve
‘On the Seventh Day of Christmas … seven swans-a-swimming’ on the Grand Canal at Inchicore, Dublin (Photograph: Patrick Comerford)
Patrick Comerford
On the seventh day of Christmas my true love sent to me … ‘seven swans a-swimming, six geese a-laying, five golden rings, four colly birds, three French hens, two turtle doves, and a partridge in a pear tree’.
We have come to the end of December, the end of the year, the end of 2025. This is New Year’s Eve, the seventh day of Christmas and tomorrow is New Year’s Day.
Today, the Calendar of the Church of England in Common Worship remembers John Wyclif (1384), an early, pre-Reformation reformer. Before today begins, before I even begin to look back on the past year or to start thinking of any New Year’s resolutions, 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.
‘Christ in Majesty’ by Sir Ninian Comper in Southwark Cathedral, surrounded by seven doves, symbolising the seven gifts of the Holy Spirit (Photograph: Patrick Comerford)
John 1: 1-18 (NRSVA):
1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being through him, and without him not one thing came into being. What has come into being 4 in him was life, and the life was the light of all people. 5 The light shines in the darkness, and the darkness did not overcome it.
6 There was a man sent from God, whose name was John. 7 He came as a witness to testify to the light, so that all might believe through him. 8 He himself was not the light, but he came to testify to the light. 9 The true light, which enlightens everyone, was coming into the world.
10 He was in the world, and the world came into being through him; yet the world did not know him. 11 He came to what was his own, and his own people did not accept him. 12 But to all who received him, who believed in his name, he gave power to become children of God, 13 who were born, not of blood or of the will of the flesh or of the will of man, but of God.
14 And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth. 15 (John testified to him and cried out, ‘This was he of whom I said, “He who comes after me ranks ahead of me because he was before me”.’) 16 From his fullness we have all received, grace upon grace. 17 The law indeed was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known.
The Four Cardinal Virtues and the Three Theological Virtues … windows in the Church of Sant Jaume in Barcelona (Photographs: Patrick Comerford)
Today’s Reflections:
‘To begin at the beginning’ – these are the opening lines of Under Milk Wood by Dylan Thomas (1954).
Or I might begin with words from Alice in Wonderland by Lewis Carrol. In Chapter 12, the White Rabbit puts on his spectacles.
‘Where shall I begin, please your Majesty?’ he asked.
‘Begin at the beginning,’ the King said gravely, ‘and go on till you come to the end: then stop.’
TS Eliot’s ‘East Coker,’ the second of his Four Quartets, is set at the end of the year and opens:
In my beginning is my end.
It is December, and he goes on to say:
In my beginning is my end. Now the light falls
Across the open field, leaving the deep lane
Shuttered with branches, dark in the afternoon …
The opening words at the beginning of a play, a novel or a poem – or for that matter, a sermon – can be important for holding the reader’s or the listener’s attention and telling me what to expect. Begin as you mean to go on.
So it is surprising to some that Charles Dickens waits until the second sentence in David Copperfieldto say: ‘To begin my life with the beginning of my life …’
At the very end of the year, the Gospel reading at the Eucharist is the beginning of Saint John’s Gospel: ‘In the beginning was the Word, and the Word was with God, and the Word was God …’
The Christian interpretation of the song ‘The 12 Days of Christmas’ often sees the seven swans a-swimming on this day as figurative representations of the seven gifts of the Holy Spirit or the seven virtues – Wisdom, Understanding, Counsel, Fortitude, Knowledge, Piety and Fear of the Lord – or they might even represent the seven churches of the Book of Revelation.
Sir Ninian Comper’s East Window in Southwark Cathedral shows Christ in Majesty in the centre light, with the Virgin Mary on the left and Saint John the Evangelist on the right. Christ sits enthroned above the world surrounded by seven doves, symbolising the seven gifts of the Holy Spirit: Wisdom, Understanding, Counsel, Fortitude, Knowledge, Piety and Fear of the Lord.
Christ is depicted in the window as a youthful figure, with a globe or the world below his feet bearing seven stars representing the seven churches in the Book of Revelation:
• Ephesus (Revelation 2: 1-7): known for toil and not patient endurance, and separating themselves from the wicked; admonished for having abandoned their first love (2: 4).
• Smyrna (Revelation 2: 8-11): admired for its affliction and poverty; about to suffer persecution (2: 10).
• Pergamum (Revelation 2: 12-17): living where ‘Satan’s throne is; needs to repent of allowing heretics to teach (2: 16).
• Thyatira (Revelation 2: 18-29): known for its love, faith, service, and patient endurance; tolerates the teachings of a beguiling and prophet who refuses to repent (2: 20).
• Sardis (Revelation 3: 1-6): admonished for being spiritually dead, despite its reputation; told to wake up and repent (3: 2-3).
• Philadelphia (Revelation 3: 7-13): known for its patient endurance and keeping God’s word (3: 10).
• Laodicea (Revelation 3: 14-22): is neither cold nor hot, but lukewarm, called on to be earnest and repent (3: 19).
The cardinal virtues comprise a set of four virtues recognised in Classical writings and are usually paired with the three theological virtues.
The cardinal virtues are the four principal moral virtues on which all other virtues hinge: prudence, justice, fortitude, and temperance. The three theological virtues are: faith, hope and love. Together, the cardinal virtues and the theological virtues comprise what are known as the seven virtues.
Plato is the first philosopher to discuss the cardinal virtues when he discusses them in the Republic. In his Rhetoric, Aristotle writes: ‘The forms of Virtue are justice, courage, temperance, magnificence, magnanimity, liberality, gentleness, prudence, wisdom.’ Cicero, like Plato, limits the list to four virtues.
Saint Ambrose, Saint Augustine of Hippo and Saint Thomas Aquinas adapted them, and Saint Ambrose was the first to use the term ‘cardinal virtues.’
The three Theological Virtues are: Faith, Hope and Love (see I Corinthians 13).
In his King’s Speech on Christmas Day this year, King Charles pondered the state of the world today and referred to the ways of living that ‘are treasured by all the great faiths and provide us with deep wells of hope: of resilience in the face of adversity; peace through forgiveness; simply getting to know our neighbours and, by showing respect to one another, creating new friendships.
‘Indeed, as our world seems to spin ever faster, our journeying may pause, to quieten our minds – in TS Eliot’s words “At the still point of the turning world” – and allow our souls to renew.
‘In this, with the great diversity of our communities, we can find the strength to ensure that right triumphs over wrong.’
As we step into the New Year, we know that our world is a deeply uncertain place. Few of us predicted the events of the last few years – the return of Covid-19 in many new strains, a major land war in Europe, the conflicts on many fronts in the Middle East, the unresolved refugee crises, the rise of the far-right across Europe, the return of Donald Trump to a second term of office … Where shall I begin to imagine what lies ahead in 2025?
King Charles was quoting from TS Eliot’s Burnt Norton. But once again I call to mind East Coker:
O dark dark dark. They all go into the dark …
I said to my soul, be still, and let the dark come upon you
Which shall be the darkness of God …
Yet, in this apocalyptic, visionary, poem, Eliot is neither all doom nor all gloom. He talks about Faith
… pointing to the agony
Of death and birth.
And he concludes East Coker:
Old men ought to be explorers
Here and there does not matter
We must be still and still moving
Into another intensity
For a further union, a deeper communion
Through the dark cold and empty desolation,
The wave cry, the wind cry, the vast waters
Of the petrel and the porpoise. In my end is my beginning.
‘On the Seventh Day of Christmas … seven swans-a-swimming’ on the Grand Canal at Harold’s Cross, Dublin (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 31 December 2025):
The theme this week (28 December 2025 to 3 January 2026) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Mother and Child’ (pp 14-15). This theme was introduced on Sunday with a Programme Update by Imran Englefield, Individual Giving Manager, USPG.
The USPG Prayer Diary today (Wednesday 31 December 2025) invites us to pray:
Gracious God, we give thanks for the work of USPG over the past year. For every life touched, every family supported, and every community strengthened, we give thanks and pray that your love continues to shine throughout the world.
The Collect:
Almighty God,
who wonderfully created us in your own image
and yet more wonderfully restored us
through your Son Jesus Christ:
grant that, as he came to share in our humanity,
so we may share the life of his divinity;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Heavenly Father,
whose blessed Son shared at Nazareth the life of an earthly home:
help your Church to live as one family,
united in love and obedience,
and bring us all at last to our home in heaven;
through Jesus Christ our Lord.
Additional Collect:
God in Trinity,
eternal unity of perfect love:
gather the nations to be one family,
and draw us into your holy life
through the birth of Emmanuel,
our Lord Jesus Christ.
Collect on the Eve of the Naming and Circumcision of Jesus:
Almighty God,
whose blessed Son was circumcised
in obedience to the law for our sake
and given the Name that is above every name:
give us grace faithfully to bear his Name,
to worship him in the freedom of the Spirit,
and to proclaim him as the Saviour of the world;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Happy New Year
Yesterday’s Reflections
Continued Tomorrow
The Swan … once claimed to be the oldest pub in Lichfield, but has since been turned into a restaurant and apartments (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
On the seventh day of Christmas my true love sent to me … ‘seven swans a-swimming, six geese a-laying, five golden rings, four colly birds, three French hens, two turtle doves, and a partridge in a pear tree’.
We have come to the end of December, the end of the year, the end of 2025. This is New Year’s Eve, the seventh day of Christmas and tomorrow is New Year’s Day.
Today, the Calendar of the Church of England in Common Worship remembers John Wyclif (1384), an early, pre-Reformation reformer. Before today begins, before I even begin to look back on the past year or to start thinking of any New Year’s resolutions, 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.
‘Christ in Majesty’ by Sir Ninian Comper in Southwark Cathedral, surrounded by seven doves, symbolising the seven gifts of the Holy Spirit (Photograph: Patrick Comerford)
John 1: 1-18 (NRSVA):
1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being through him, and without him not one thing came into being. What has come into being 4 in him was life, and the life was the light of all people. 5 The light shines in the darkness, and the darkness did not overcome it.
6 There was a man sent from God, whose name was John. 7 He came as a witness to testify to the light, so that all might believe through him. 8 He himself was not the light, but he came to testify to the light. 9 The true light, which enlightens everyone, was coming into the world.
10 He was in the world, and the world came into being through him; yet the world did not know him. 11 He came to what was his own, and his own people did not accept him. 12 But to all who received him, who believed in his name, he gave power to become children of God, 13 who were born, not of blood or of the will of the flesh or of the will of man, but of God.
14 And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth. 15 (John testified to him and cried out, ‘This was he of whom I said, “He who comes after me ranks ahead of me because he was before me”.’) 16 From his fullness we have all received, grace upon grace. 17 The law indeed was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known.
The Four Cardinal Virtues and the Three Theological Virtues … windows in the Church of Sant Jaume in Barcelona (Photographs: Patrick Comerford)
Today’s Reflections:
‘To begin at the beginning’ – these are the opening lines of Under Milk Wood by Dylan Thomas (1954).
Or I might begin with words from Alice in Wonderland by Lewis Carrol. In Chapter 12, the White Rabbit puts on his spectacles.
‘Where shall I begin, please your Majesty?’ he asked.
‘Begin at the beginning,’ the King said gravely, ‘and go on till you come to the end: then stop.’
TS Eliot’s ‘East Coker,’ the second of his Four Quartets, is set at the end of the year and opens:
In my beginning is my end.
It is December, and he goes on to say:
In my beginning is my end. Now the light falls
Across the open field, leaving the deep lane
Shuttered with branches, dark in the afternoon …
The opening words at the beginning of a play, a novel or a poem – or for that matter, a sermon – can be important for holding the reader’s or the listener’s attention and telling me what to expect. Begin as you mean to go on.
So it is surprising to some that Charles Dickens waits until the second sentence in David Copperfieldto say: ‘To begin my life with the beginning of my life …’
At the very end of the year, the Gospel reading at the Eucharist is the beginning of Saint John’s Gospel: ‘In the beginning was the Word, and the Word was with God, and the Word was God …’
The Christian interpretation of the song ‘The 12 Days of Christmas’ often sees the seven swans a-swimming on this day as figurative representations of the seven gifts of the Holy Spirit or the seven virtues – Wisdom, Understanding, Counsel, Fortitude, Knowledge, Piety and Fear of the Lord – or they might even represent the seven churches of the Book of Revelation.
Sir Ninian Comper’s East Window in Southwark Cathedral shows Christ in Majesty in the centre light, with the Virgin Mary on the left and Saint John the Evangelist on the right. Christ sits enthroned above the world surrounded by seven doves, symbolising the seven gifts of the Holy Spirit: Wisdom, Understanding, Counsel, Fortitude, Knowledge, Piety and Fear of the Lord.
Christ is depicted in the window as a youthful figure, with a globe or the world below his feet bearing seven stars representing the seven churches in the Book of Revelation:
• Ephesus (Revelation 2: 1-7): known for toil and not patient endurance, and separating themselves from the wicked; admonished for having abandoned their first love (2: 4).
• Smyrna (Revelation 2: 8-11): admired for its affliction and poverty; about to suffer persecution (2: 10).
• Pergamum (Revelation 2: 12-17): living where ‘Satan’s throne is; needs to repent of allowing heretics to teach (2: 16).
• Thyatira (Revelation 2: 18-29): known for its love, faith, service, and patient endurance; tolerates the teachings of a beguiling and prophet who refuses to repent (2: 20).
• Sardis (Revelation 3: 1-6): admonished for being spiritually dead, despite its reputation; told to wake up and repent (3: 2-3).
• Philadelphia (Revelation 3: 7-13): known for its patient endurance and keeping God’s word (3: 10).
• Laodicea (Revelation 3: 14-22): is neither cold nor hot, but lukewarm, called on to be earnest and repent (3: 19).
The cardinal virtues comprise a set of four virtues recognised in Classical writings and are usually paired with the three theological virtues.
The cardinal virtues are the four principal moral virtues on which all other virtues hinge: prudence, justice, fortitude, and temperance. The three theological virtues are: faith, hope and love. Together, the cardinal virtues and the theological virtues comprise what are known as the seven virtues.
Plato is the first philosopher to discuss the cardinal virtues when he discusses them in the Republic. In his Rhetoric, Aristotle writes: ‘The forms of Virtue are justice, courage, temperance, magnificence, magnanimity, liberality, gentleness, prudence, wisdom.’ Cicero, like Plato, limits the list to four virtues.
Saint Ambrose, Saint Augustine of Hippo and Saint Thomas Aquinas adapted them, and Saint Ambrose was the first to use the term ‘cardinal virtues.’
The three Theological Virtues are: Faith, Hope and Love (see I Corinthians 13).
In his King’s Speech on Christmas Day this year, King Charles pondered the state of the world today and referred to the ways of living that ‘are treasured by all the great faiths and provide us with deep wells of hope: of resilience in the face of adversity; peace through forgiveness; simply getting to know our neighbours and, by showing respect to one another, creating new friendships.
‘Indeed, as our world seems to spin ever faster, our journeying may pause, to quieten our minds – in TS Eliot’s words “At the still point of the turning world” – and allow our souls to renew.
‘In this, with the great diversity of our communities, we can find the strength to ensure that right triumphs over wrong.’
As we step into the New Year, we know that our world is a deeply uncertain place. Few of us predicted the events of the last few years – the return of Covid-19 in many new strains, a major land war in Europe, the conflicts on many fronts in the Middle East, the unresolved refugee crises, the rise of the far-right across Europe, the return of Donald Trump to a second term of office … Where shall I begin to imagine what lies ahead in 2025?
King Charles was quoting from TS Eliot’s Burnt Norton. But once again I call to mind East Coker:
O dark dark dark. They all go into the dark …
I said to my soul, be still, and let the dark come upon you
Which shall be the darkness of God …
Yet, in this apocalyptic, visionary, poem, Eliot is neither all doom nor all gloom. He talks about Faith
… pointing to the agony
Of death and birth.
And he concludes East Coker:
Old men ought to be explorers
Here and there does not matter
We must be still and still moving
Into another intensity
For a further union, a deeper communion
Through the dark cold and empty desolation,
The wave cry, the wind cry, the vast waters
Of the petrel and the porpoise. In my end is my beginning.
Today’s Prayers (Wednesday 31 December 2025):
The theme this week (28 December 2025 to 3 January 2026) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Mother and Child’ (pp 14-15). This theme was introduced on Sunday with a Programme Update by Imran Englefield, Individual Giving Manager, USPG.
The USPG Prayer Diary today (Wednesday 31 December 2025) invites us to pray:
Gracious God, we give thanks for the work of USPG over the past year. For every life touched, every family supported, and every community strengthened, we give thanks and pray that your love continues to shine throughout the world.
The Collect:
Almighty God,
who wonderfully created us in your own image
and yet more wonderfully restored us
through your Son Jesus Christ:
grant that, as he came to share in our humanity,
so we may share the life of his divinity;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Heavenly Father,
whose blessed Son shared at Nazareth the life of an earthly home:
help your Church to live as one family,
united in love and obedience,
and bring us all at last to our home in heaven;
through Jesus Christ our Lord.
Additional Collect:
God in Trinity,
eternal unity of perfect love:
gather the nations to be one family,
and draw us into your holy life
through the birth of Emmanuel,
our Lord Jesus Christ.
Collect on the Eve of the Naming and Circumcision of Jesus:
Almighty God,
whose blessed Son was circumcised
in obedience to the law for our sake
and given the Name that is above every name:
give us grace faithfully to bear his Name,
to worship him in the freedom of the Spirit,
and to proclaim him as the Saviour of the world;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Happy New Year
Yesterday’s Reflections
Continued Tomorrow
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
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30 December 2025
Robert Jenrick has besmirched
Handsworth. And, despite his
childhood claims, he knows
little about Aston or Villa Park
Luke Perry’s ‘Forward Together’ at Aston Hall is a celebration of Birmingham’s diversity … Robert Jenrick has shown little knowledge of diversity in Aston or in Handsworth (Photograph: Patrick Comerford)
Patrick Comerford
The former British Prime Minister David Cameron slipped up in a speech ten years ago when he said he supported West Ham – after a lifetime of claiming he was an Aston Villa fan.
Cameron’s uncle the late Sir William Dugdale chaired Aston Villa from 1975 to 1982. But after that faux pas Camron admitted he seldom goes to football matches and he only occasionally checks the results of his favourite team – or teams, as the case may be. It seems he knew just enough about football to know that Aston Villa and West Ham play in similar colours – claret and blue – but not enough to convince true Villa or Hammers fans that he is one of the blokes.
Now, it appears the wannabe Tory leader Robert Jenrick does not know the difference between Aston Villa and Wolverhampton Wanderers, and he does not know the difference, geographically, between neighbouring Aston and Handsworth.
All of which is very disturbing indeed considering Jenrick was born in Wolverhampton, went to school at Wolverhampton Grammar School, and claims to be an expert on cultural and ethnic diversity in Handsworth.
Jenrick fuelled a fire of toxic nationalism around the time of the Conservative Party conference in October with comments he made about not seeing another white face in Handsworth. He claimed he had spent 90 minutes in Handsworth, and thought this made him so knowledgeable about the place to tell Tories in Aldrige-Brownhills that it is ‘absolutely appalling. It’s as close as I’ve come to a slum in this country.’ He claimed it was not the kind of Britain he wants to live in.
To make what he said even worse, he said unashamedly, he ‘didn’t see another white face there.’
In the stormy aftermath, I tried to make some points in response, having spent a little more than 90 minutes in Handsworth during my lifetime. Indeed, there are Comberford family links with Handsworth going back to the 16th century; William Comberford (1594-1653) of Comberford Hall was baptised in 1595 in Saint Mary’s Church, Handsworth, where his mother’s brother, the Revd Henry Stanford, was the Rector in 1604-1608, and members of the Comberford were still living in Handsworth in1677.
All of that was more than 90 minutes ago. Of course, none of that makes me an expert on Handsworth. But Robert Jenrick should know too that 90 minutes do not make someone an expert analyst on any topic, particularly if most of those 90 minutes are spent looking down at litter on the street or looking into a camera, rather than looking people in the face, or, even better talking to them.
Jenrick seemed to want to talk to white people only. He did not talk to or listen to anyone who was not white. What sort of human being denies the dignity and shared humanity of another person because of their ethnicity or culture? There is only one word to answer that.
Jenrick went on to say Handsworth is ‘as close as I’ve come to a slum in this country.’ Obviously, he does not know what a true slum is like, he has never visited a real slum. But then, if he had, he could not be so slick about the words he used in his rush to judgment. Indeed, if he had ever visited some of the slums I know, and had a conscience, he would abandon his political and social opinions.
If Jenrick had bothered, he might have seen the Handsworth I know, which is diverse, creative, culturally vibrant and has much that is beautiful. Rushing to judgment without looking around you, without listening to people, without talking to them, and without respecting their lifestyle and integrity is contributing to shaping a Britain than none of us should want to emerge in the future.
But now, it emerges, Jenrick was not even in Handsworth when he made these condemnable comments on the place. He actually made his controversial comments about Handsworth when he was, in fact, walking along a street in Aston, three miles to the east.
Jenrick made his incendiary comments about Handsworth after he filmed a piece for so-called GB News about the bin strikes in February, claiming he was in Handsworth. But since then many people have pointed out since then that he was actually walking along the Broadway, close to the corner of Witton Road in Aston and close to both Aston Hall and Villa Park, the home of Aston Villa.
There is a big difference between being on the border of Aston and Perry Barr and being in Handsworth.
Of course, Jenrick’s recent comments were irresponsible and deeply flawed, regardless of where he was referring to. Birmingham, including areas like Handsworth and Aston, is a vibrant, creative, and diverse place where people from all walks of life live and work together successfully. But the geographical inaccuracy of his statement deepens concerns about what he said when the location Jenrick described as Handsworth appears to actually be Aston, it raises serious questions about the man’s credibility.
When it emerged that Jenrick’s observations about Handsworth where made when he had been in Aston, Jane Haynes, Politics and People Editor at the Birmingham Mail and Post, said it ‘makes me lol, but also very frustrated. Jenrick has no interest in, nor care for, or knowledge of Birmingham or its people, except when it fits an agenda, just as the likes of Katie Hopkins did before him.’
The Holte End at Villa Park, traditionally the home of Aston Villa’s most vocal and passionate supporters (Photograph: Patrick Comerford)
It is all the more gob-smacking because Jenrick not only was born and went to school in Wolverhampton, but he has also put himself forward as having expert knowledge on Aston Villa, and was vocally critical of the decision to ban Maccabi Tel Aviv fans from attending the recent Europa League tie at Aston Villa.
The shadow justice secretary says he is a Wolves fan, but when he talks about matches between Wolves and Villa, as The New World pointed out (20 October), he is reminiscing about matches he could not possibly have attended.
‘Growing up in the eighties, my dad took me to more than a few matches at Villa Park in the away end,’ he wrote on X (alias Twitter). ‘The language, chants, and antics were – at times – less than well-mannered.’
But, as New World points out, it is more than confusing to consider how Jenrick’s father could have taken the child to ‘more than a few’ Wolves away games at Villa Park. Wolves spent much of the 1980s in different divisions and played away at Villa just seven times in that decade: four times in the league, twice in the League Cup and once in the FA Cup. Jenrick was born in 1982, so for three of those games, he had not been born, and for three he was, respectively, two months, one year and two years old.
The only Wolves away game in the 1980s that he could possibly have attended and have any memory of was when Villa defeated Wolves 2-1 in the then Littlewoods Challenge Cup in September 1989, when Jenrick was seven.
Was Stuart Gray’s 63rd minute winning goal for Villa so memorable that Jenrick has convinced himself it happened countless times? But still, give me a rest: one game in 1989 is hardly ‘more than a few matches at Villa Park’ in the 1980s.
If Jenrick’s visits to Villa Park were so memorable, how did he not realise when he was on Broadway, close to the corner of Witton Road, that he was in Aston and close to Villa Park, and not in Handsworth?
And if ‘the language, chants, and antics’ at Villa Park ‘were – at times – less than well-mannered’, why did he not learn a lesson or two when it comes to talking about Aston and Handsworth?
If Jenrick’s visits to Villa Park were so memorable, how did he not realise that he was in Aston and not in Handsworth? (Photograph: Patrick Comerford)
Robert Jenrick is an uncritical admirer of Trump and more than once has called for an election pact with Farage. He has made a name for himself pursuing alleged fare dodgers on the London Underground. But he needs to show a little more honesty himself. He has not apologised yet for his descriptions of Handsworth, as far as I know, nor has he explained why and how he conflated Aston and Handsworth, and whether it was a mistake or he did this on purpose.
For most men, our loyalties and allegiances to teams are fastened in our childhood and teen years, and to change them as adults feels like an act of desertion or betrayal. I became a supporter of Aston Villa in my late teens because Villa Park was the nearest statdium to Lichfield.That was in the late 1960s and early 1970s, some years before David Cameron’s uncle chaired Aston Villa, and long before, as he would want us to believe, Robert Jenrick’s father took him to matches in Villa Park.
When Aston Villa beat West Ham 3-2 two weeks ago (14 December), did David Cameron know how to look for the results in the papers the next day?
When Villa beat Wolves 1-0 a month ago (30 November), did Robert Jenrick know about it?
When Aston Villa plays Arsenal later this evening, I know who I shall be cheering for. After 11 victories in a row, I’m hoping Villa can produce a result like the last match against Arsenal: and in case Cameron and Jenrick don’t know, it was 1-0 for Villa at home on 6 December.
If Robert Jenrick bothered, he might have seen the Handsworth I know, which is diverse, creative, culturally vibrant and has much that is beautiful (Photograph: Patrick Comerford)
Patrick Comerford
The former British Prime Minister David Cameron slipped up in a speech ten years ago when he said he supported West Ham – after a lifetime of claiming he was an Aston Villa fan.
Cameron’s uncle the late Sir William Dugdale chaired Aston Villa from 1975 to 1982. But after that faux pas Camron admitted he seldom goes to football matches and he only occasionally checks the results of his favourite team – or teams, as the case may be. It seems he knew just enough about football to know that Aston Villa and West Ham play in similar colours – claret and blue – but not enough to convince true Villa or Hammers fans that he is one of the blokes.
Now, it appears the wannabe Tory leader Robert Jenrick does not know the difference between Aston Villa and Wolverhampton Wanderers, and he does not know the difference, geographically, between neighbouring Aston and Handsworth.
All of which is very disturbing indeed considering Jenrick was born in Wolverhampton, went to school at Wolverhampton Grammar School, and claims to be an expert on cultural and ethnic diversity in Handsworth.
Jenrick fuelled a fire of toxic nationalism around the time of the Conservative Party conference in October with comments he made about not seeing another white face in Handsworth. He claimed he had spent 90 minutes in Handsworth, and thought this made him so knowledgeable about the place to tell Tories in Aldrige-Brownhills that it is ‘absolutely appalling. It’s as close as I’ve come to a slum in this country.’ He claimed it was not the kind of Britain he wants to live in.
To make what he said even worse, he said unashamedly, he ‘didn’t see another white face there.’
In the stormy aftermath, I tried to make some points in response, having spent a little more than 90 minutes in Handsworth during my lifetime. Indeed, there are Comberford family links with Handsworth going back to the 16th century; William Comberford (1594-1653) of Comberford Hall was baptised in 1595 in Saint Mary’s Church, Handsworth, where his mother’s brother, the Revd Henry Stanford, was the Rector in 1604-1608, and members of the Comberford were still living in Handsworth in1677.
All of that was more than 90 minutes ago. Of course, none of that makes me an expert on Handsworth. But Robert Jenrick should know too that 90 minutes do not make someone an expert analyst on any topic, particularly if most of those 90 minutes are spent looking down at litter on the street or looking into a camera, rather than looking people in the face, or, even better talking to them.
Jenrick seemed to want to talk to white people only. He did not talk to or listen to anyone who was not white. What sort of human being denies the dignity and shared humanity of another person because of their ethnicity or culture? There is only one word to answer that.
Jenrick went on to say Handsworth is ‘as close as I’ve come to a slum in this country.’ Obviously, he does not know what a true slum is like, he has never visited a real slum. But then, if he had, he could not be so slick about the words he used in his rush to judgment. Indeed, if he had ever visited some of the slums I know, and had a conscience, he would abandon his political and social opinions.
If Jenrick had bothered, he might have seen the Handsworth I know, which is diverse, creative, culturally vibrant and has much that is beautiful. Rushing to judgment without looking around you, without listening to people, without talking to them, and without respecting their lifestyle and integrity is contributing to shaping a Britain than none of us should want to emerge in the future.
But now, it emerges, Jenrick was not even in Handsworth when he made these condemnable comments on the place. He actually made his controversial comments about Handsworth when he was, in fact, walking along a street in Aston, three miles to the east.
Jenrick made his incendiary comments about Handsworth after he filmed a piece for so-called GB News about the bin strikes in February, claiming he was in Handsworth. But since then many people have pointed out since then that he was actually walking along the Broadway, close to the corner of Witton Road in Aston and close to both Aston Hall and Villa Park, the home of Aston Villa.
There is a big difference between being on the border of Aston and Perry Barr and being in Handsworth.
Of course, Jenrick’s recent comments were irresponsible and deeply flawed, regardless of where he was referring to. Birmingham, including areas like Handsworth and Aston, is a vibrant, creative, and diverse place where people from all walks of life live and work together successfully. But the geographical inaccuracy of his statement deepens concerns about what he said when the location Jenrick described as Handsworth appears to actually be Aston, it raises serious questions about the man’s credibility.
When it emerged that Jenrick’s observations about Handsworth where made when he had been in Aston, Jane Haynes, Politics and People Editor at the Birmingham Mail and Post, said it ‘makes me lol, but also very frustrated. Jenrick has no interest in, nor care for, or knowledge of Birmingham or its people, except when it fits an agenda, just as the likes of Katie Hopkins did before him.’
The Holte End at Villa Park, traditionally the home of Aston Villa’s most vocal and passionate supporters (Photograph: Patrick Comerford)
It is all the more gob-smacking because Jenrick not only was born and went to school in Wolverhampton, but he has also put himself forward as having expert knowledge on Aston Villa, and was vocally critical of the decision to ban Maccabi Tel Aviv fans from attending the recent Europa League tie at Aston Villa.
The shadow justice secretary says he is a Wolves fan, but when he talks about matches between Wolves and Villa, as The New World pointed out (20 October), he is reminiscing about matches he could not possibly have attended.
‘Growing up in the eighties, my dad took me to more than a few matches at Villa Park in the away end,’ he wrote on X (alias Twitter). ‘The language, chants, and antics were – at times – less than well-mannered.’
But, as New World points out, it is more than confusing to consider how Jenrick’s father could have taken the child to ‘more than a few’ Wolves away games at Villa Park. Wolves spent much of the 1980s in different divisions and played away at Villa just seven times in that decade: four times in the league, twice in the League Cup and once in the FA Cup. Jenrick was born in 1982, so for three of those games, he had not been born, and for three he was, respectively, two months, one year and two years old.
The only Wolves away game in the 1980s that he could possibly have attended and have any memory of was when Villa defeated Wolves 2-1 in the then Littlewoods Challenge Cup in September 1989, when Jenrick was seven.
Was Stuart Gray’s 63rd minute winning goal for Villa so memorable that Jenrick has convinced himself it happened countless times? But still, give me a rest: one game in 1989 is hardly ‘more than a few matches at Villa Park’ in the 1980s.
If Jenrick’s visits to Villa Park were so memorable, how did he not realise when he was on Broadway, close to the corner of Witton Road, that he was in Aston and close to Villa Park, and not in Handsworth?
And if ‘the language, chants, and antics’ at Villa Park ‘were – at times – less than well-mannered’, why did he not learn a lesson or two when it comes to talking about Aston and Handsworth?
If Jenrick’s visits to Villa Park were so memorable, how did he not realise that he was in Aston and not in Handsworth? (Photograph: Patrick Comerford)
Robert Jenrick is an uncritical admirer of Trump and more than once has called for an election pact with Farage. He has made a name for himself pursuing alleged fare dodgers on the London Underground. But he needs to show a little more honesty himself. He has not apologised yet for his descriptions of Handsworth, as far as I know, nor has he explained why and how he conflated Aston and Handsworth, and whether it was a mistake or he did this on purpose.
For most men, our loyalties and allegiances to teams are fastened in our childhood and teen years, and to change them as adults feels like an act of desertion or betrayal. I became a supporter of Aston Villa in my late teens because Villa Park was the nearest statdium to Lichfield.That was in the late 1960s and early 1970s, some years before David Cameron’s uncle chaired Aston Villa, and long before, as he would want us to believe, Robert Jenrick’s father took him to matches in Villa Park.
When Aston Villa beat West Ham 3-2 two weeks ago (14 December), did David Cameron know how to look for the results in the papers the next day?
When Villa beat Wolves 1-0 a month ago (30 November), did Robert Jenrick know about it?
When Aston Villa plays Arsenal later this evening, I know who I shall be cheering for. After 11 victories in a row, I’m hoping Villa can produce a result like the last match against Arsenal: and in case Cameron and Jenrick don’t know, it was 1-0 for Villa at home on 6 December.
If Robert Jenrick bothered, he might have seen the Handsworth I know, which is diverse, creative, culturally vibrant and has much that is beautiful (Photograph: Patrick Comerford)
Christmas Cards from Patrick Comerford: 6, 30 December 2025
The Christmas Crib in Saint Mary and Saint Giles Church, Stony Stratford (Photograph: Patrick Comerford, 2025)
Patrick Comerford
I sent out very few Christmas cards this year. Instead, at noon each day throughout the Twelve Days of Christmas, I am offering an image or two as my virtual Christmas cards, without comment.
The Gospel reading at the Eucharist today tells of the return of the Holy Family to Nazareth after the first Christmas (Luke 2.36-40). My image for my Christmas Card at noon today (30 December 2025), is of the Christmas Crib in Saint Mary and Saint Giles Church, Stony Stratford.
Patrick Comerford
I sent out very few Christmas cards this year. Instead, at noon each day throughout the Twelve Days of Christmas, I am offering an image or two as my virtual Christmas cards, without comment.
The Gospel reading at the Eucharist today tells of the return of the Holy Family to Nazareth after the first Christmas (Luke 2.36-40). My image for my Christmas Card at noon today (30 December 2025), is of the Christmas Crib in Saint Mary and Saint Giles Church, Stony Stratford.
Daily prayer in Christmas 2025-2026:
6, Tuesday 30 December 2025
The Prophet Anna (left) in a window in Saint Mary’s Church (The Hub), Lichfield, depicting the Presentation (Photograph: Patrick Comerford)
Patrick Comerford
On the sixth day of Christmas my true love sent to me … ‘Six geese a laying, five golden rings, four colly birds, three French hens, two turtle doves, and a partridge in a pear tree’.
This is the sixth day of Christmas, and, 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.
The Prophet Anna (right) in a window in the Church of the Annunciation, Marble Arch, London, depicting the Presentation (Photograph: Patrick Comerford, 2025)
Luke 2: 36-40 (NRSVA):
36 There was also a prophet, Anna the daughter of Phanuel, of the tribe of Asher. She was of a great age, having lived with her husband for seven years after her marriage, 37 then as a widow to the age of eighty-four. She never left the temple but worshipped there with fasting and prayer night and day. 38 At that moment she came, and began to praise God and to speak about the child to all who were looking for the redemption of Jerusalem.
39 When they had finished everything required by the law of the Lord, they returned to Galilee, to their own town of Nazareth. 40 The child grew and became strong, filled with wisdom; and the favour of God was upon him.
The Prophet Anna (third panel) in a window in Saint Mary Magdalen Church, Oxford, depicting the Presentation (Photograph: Patrick Comerford)
Today’s Reflections:
The Christian interpretation of the song ‘The 12 Days of Christmas’ sometimes sees the Six Geese a-Laying as symbolising the six days of creation in Genesis, with their eggs signifying new life.
Today’s Gospel reading at the Eucharist introduces us to the otherwise unknown Prophet Anna (חַנָּה, Ḥana; Ἄννα, Ánna), who is mentioned only in Saint Luke’s Gospel. There she is seen an elderly woman of the Tribe of Asher who prophesied about Jesus during his presentation in the Temple in Jerusalem.
In this morning’s reading, Saint Luke tells us Anna was a prophet, she was a daughter of Phanuel, she was a member of the tribe of Asher, she was widowed after seven years of marriage, and she regularly practiced prayer and fasting. Although her father is named, we do not know her husband’s name, we do not know her exact age, nor do we know whether she once had any children.
Saint Luke says Anna was ‘of a great age’. Many translations and older commentaries interpret the text to state that she was 84 years old. The Greek text states καὶ αὐτὴ χήρα ὡς ἐτῶν ὀγδοηκοντατεσσάρων, generally translated as ‘she was a widow of 84 years’. But this is ambiguous: it could mean that she was 84 years old, or that she had been a widow for 84 years. If the latter option is true, then she could have been around 105 years old.
She is depicted in icons and images of the Presentation of Christ together with the Christ Child, the Virgin Mary, Joseph and Simeon.
But what lessons can we learn from the life of Anna?
The Hebrew name Hannah (חַנָּה) means favour or grace. The aged, perhaps childless, Anna, is a sharp contrast to the young, new mother Mary. Did Anna remind Mary of her own mother Anne. Or was Mary reminded of the long-childless Hannah, the mother of Samuel, who asked God in prayer for a son and promised in return to give the son back to God for God’s service (see I Samuel 1: 2 to 2: 21)?
At first reading, Anna seems insignificant, someone who would have considered a nobody. However, God saw her dedication, delighted in her worship, and listened to the cries of her heart. God sees, hears and understands the longings of those who are regarded in the world as insignificant, including the old, the widowed, and those outside what are regarded as ‘normal’ family structures.
A life lived in worship and prayer results in recognising the work of God. Anna spent hours, indeed years, in worship and prayer before this moment. As a result, when Christ enters the Temple she recognises him as the one who comes to redeem the people.
God sees the hours spent worshipping him, crying out to him on behalf of others, those pray in the middle of the night, the whispers of the heart of those not sure about how to pray, those who despite panic can give praise.
Age, gender or marital status do not determine or decide who is to serve God, are no barriers to true ministry. Mary is an insignificant teenager chosen to be the mother of Christ, Anna is elderly widow who presents God in Christ to the world and proclaims the Good News about Christ, which is true ministry priestly ministry of Word and Sacrament.
God uses insignificant people. A life of prayer and worship leads to recognising God at work, and no-one, no matter what their age, gender or relationship is, is disqualified from serving God.
The Virgin Mary and the Prophet Anna facing each other in a window by James Watson in the Church of the Holy Rosary in Murroe, Co Limerick, depicting the Presentation (Photograph: Patrick Comerford)
Today’s Prayers (Tuesday 30 December 2025):
The theme this week (28 December 2025 to 3 January 2026) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Mother and Child’ (pp 14-15). This theme was introduced on Sunday with a Programme Update by Imran Englefield, Individual Giving Manager, USPG.
The USPG Prayer Diary today (Tuesday 30 December 2025) invites us to pray:
Lord, we pray that you will be with each new doctor, strengthen his or her skills, and fill their hearts with courage, wisdom, and love for every patient in care.
The Collect:
Almighty God,
who wonderfully created us in your own image
and yet more wonderfully restored us
through your Son Jesus Christ:
grant that, as he came to share in our humanity,
so we may share the life of his divinity;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Heavenly Father,
whose blessed Son shared at Nazareth the life of an earthly home:
help your Church to live as one family,
united in love and obedience,
and bring us all at last to our home in heaven;
through Jesus Christ our Lord.
Additional Collect:
God in Trinity,
eternal unity of perfect love:
gather the nations to be one family,
and draw us into your holy life
through the birth of Emmanuel,
our Lord Jesus Christ.
Yesterday’s Reflections
Continued Tomorrow
The Prophet Anna behind The Virgin Mary in a panel depicting the Presentation in a window in Saint Mary’s Church (The Hub), Lichfield (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
On the sixth day of Christmas my true love sent to me … ‘Six geese a laying, five golden rings, four colly birds, three French hens, two turtle doves, and a partridge in a pear tree’.
This is the sixth day of Christmas, and, 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.
The Prophet Anna (right) in a window in the Church of the Annunciation, Marble Arch, London, depicting the Presentation (Photograph: Patrick Comerford, 2025)
Luke 2: 36-40 (NRSVA):
36 There was also a prophet, Anna the daughter of Phanuel, of the tribe of Asher. She was of a great age, having lived with her husband for seven years after her marriage, 37 then as a widow to the age of eighty-four. She never left the temple but worshipped there with fasting and prayer night and day. 38 At that moment she came, and began to praise God and to speak about the child to all who were looking for the redemption of Jerusalem.
39 When they had finished everything required by the law of the Lord, they returned to Galilee, to their own town of Nazareth. 40 The child grew and became strong, filled with wisdom; and the favour of God was upon him.
The Prophet Anna (third panel) in a window in Saint Mary Magdalen Church, Oxford, depicting the Presentation (Photograph: Patrick Comerford)
Today’s Reflections:
The Christian interpretation of the song ‘The 12 Days of Christmas’ sometimes sees the Six Geese a-Laying as symbolising the six days of creation in Genesis, with their eggs signifying new life.
Today’s Gospel reading at the Eucharist introduces us to the otherwise unknown Prophet Anna (חַנָּה, Ḥana; Ἄννα, Ánna), who is mentioned only in Saint Luke’s Gospel. There she is seen an elderly woman of the Tribe of Asher who prophesied about Jesus during his presentation in the Temple in Jerusalem.
In this morning’s reading, Saint Luke tells us Anna was a prophet, she was a daughter of Phanuel, she was a member of the tribe of Asher, she was widowed after seven years of marriage, and she regularly practiced prayer and fasting. Although her father is named, we do not know her husband’s name, we do not know her exact age, nor do we know whether she once had any children.
Saint Luke says Anna was ‘of a great age’. Many translations and older commentaries interpret the text to state that she was 84 years old. The Greek text states καὶ αὐτὴ χήρα ὡς ἐτῶν ὀγδοηκοντατεσσάρων, generally translated as ‘she was a widow of 84 years’. But this is ambiguous: it could mean that she was 84 years old, or that she had been a widow for 84 years. If the latter option is true, then she could have been around 105 years old.
She is depicted in icons and images of the Presentation of Christ together with the Christ Child, the Virgin Mary, Joseph and Simeon.
But what lessons can we learn from the life of Anna?
The Hebrew name Hannah (חַנָּה) means favour or grace. The aged, perhaps childless, Anna, is a sharp contrast to the young, new mother Mary. Did Anna remind Mary of her own mother Anne. Or was Mary reminded of the long-childless Hannah, the mother of Samuel, who asked God in prayer for a son and promised in return to give the son back to God for God’s service (see I Samuel 1: 2 to 2: 21)?
At first reading, Anna seems insignificant, someone who would have considered a nobody. However, God saw her dedication, delighted in her worship, and listened to the cries of her heart. God sees, hears and understands the longings of those who are regarded in the world as insignificant, including the old, the widowed, and those outside what are regarded as ‘normal’ family structures.
A life lived in worship and prayer results in recognising the work of God. Anna spent hours, indeed years, in worship and prayer before this moment. As a result, when Christ enters the Temple she recognises him as the one who comes to redeem the people.
God sees the hours spent worshipping him, crying out to him on behalf of others, those pray in the middle of the night, the whispers of the heart of those not sure about how to pray, those who despite panic can give praise.
Age, gender or marital status do not determine or decide who is to serve God, are no barriers to true ministry. Mary is an insignificant teenager chosen to be the mother of Christ, Anna is elderly widow who presents God in Christ to the world and proclaims the Good News about Christ, which is true ministry priestly ministry of Word and Sacrament.
God uses insignificant people. A life of prayer and worship leads to recognising God at work, and no-one, no matter what their age, gender or relationship is, is disqualified from serving God.
The Virgin Mary and the Prophet Anna facing each other in a window by James Watson in the Church of the Holy Rosary in Murroe, Co Limerick, depicting the Presentation (Photograph: Patrick Comerford)
Today’s Prayers (Tuesday 30 December 2025):
The theme this week (28 December 2025 to 3 January 2026) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Mother and Child’ (pp 14-15). This theme was introduced on Sunday with a Programme Update by Imran Englefield, Individual Giving Manager, USPG.
The USPG Prayer Diary today (Tuesday 30 December 2025) invites us to pray:
Lord, we pray that you will be with each new doctor, strengthen his or her skills, and fill their hearts with courage, wisdom, and love for every patient in care.
The Collect:
Almighty God,
who wonderfully created us in your own image
and yet more wonderfully restored us
through your Son Jesus Christ:
grant that, as he came to share in our humanity,
so we may share the life of his divinity;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Heavenly Father,
whose blessed Son shared at Nazareth the life of an earthly home:
help your Church to live as one family,
united in love and obedience,
and bring us all at last to our home in heaven;
through Jesus Christ our Lord.
Additional Collect:
God in Trinity,
eternal unity of perfect love:
gather the nations to be one family,
and draw us into your holy life
through the birth of Emmanuel,
our Lord Jesus Christ.
Yesterday’s Reflections
Continued Tomorrow
The Prophet Anna behind The Virgin Mary in a panel depicting the Presentation in a window in Saint Mary’s Church (The Hub), Lichfield (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
29 December 2025
The name of Soho Baptist Chapel
survives on Shaftesbury Avenue
despite many changes over the years
The former Soho Baptist Chapel on Shaftesbury Avenue is now the Soho Outreach Centre of the Chinese Church in London (Photograph: Patrick Comerford, 2025)
Patrick Comerford
I was writing yesterday about Bloomsbury Central Baptist Church on Shaftesbury Avenue in the heart of the West End in London. But for much of the 19th and throughout the 20th century, Shaftesbury Avenue had another Baptist church, on the corner of Mercer Street, known for its ‘Strict Baptist’ theology and teachings that were in sharp contrast to the traditions and ethos of neighbouring Bloomsbury Central Baptist Church.
The former Soho Baptist Chapel at 166A Shaftesbury Avenue has been known at different times as Soho Baptist Chapel, Gower Street Memorial Chapel and Shaftesbury Avenue Chapel and it is now the Soho Outreach Centre of the Chinese Church in London.
The church was built for a Strict Baptist community that had been formed almost a century earlier in 1791. Its origins dated back to the 18th century revival associated with George Whitefield and John Wesley.
In 1770, young Richard Burnham, began listening to a preacher in High Wycombe and within a few years began preaching himself. He was a pastor for a few years in Staines in Surrey. He moved to London around 1780 and was a pastor in Green Walk near Blackfriars Bridge. By 1787, he had formed a new congregation, Ebenezer Chapel, near Lincoln’s Inn Fields.
Burnham left the congregation at Lincoln’s Inn Fields in 1791, and moved to Edward Street in Soho, naming his new congregation as Salem Chapel.
Four years later, another Baptist church on Grafton Street in Soho decided to relocate in 1795 and Burnham and his congregation took a lease on their property. Soho was then one of the poorest and most densely-populated areas in London. Burnham continued to minister there for another 15 years until he died in 1810.
Burnham was succeeded as the minister by John Stevens, originally from Northamptonshire, the son of a shoemaker. Stevens moved to London at the age of 16 to work as a shoemaker. He was rebaptised by Burnham at the Edward Street church and then moved with them to the new Grafton Street church.
Stevens had returned to Northamptonshire in 1795 and began preaching in his grandfather’s home. He founded a new church in Oundle in 1797, then moved to St Neots in 1799 and formed the town’s first Baptist church. He moved on to pastor a small church in Boston, Lincolnshire, in 1805. He was considering his next move in ministry when Burnham died. The church at Grafton Street in Soho now had over 200 members and invited Stevens to return. He preached his first sermon at Grafton Street in July 1811 and by 1812 the church had 100 new members.
Stevens was known for his idiosyncratic positions, including his view on the pre-existent humanity of Christ. Soon, numbers meant a new building was needed, and the congregation moved west in 1813, still in the Soho area to a chapel built for Catholic services behind the Spanish ambassador’s house at No 8 Saint James Square, York Street, now Duke of York Street.
By 1818, Stevens’s writings were being debated heatedly. The church split into two factions, with Stevens building a new purpose-built chapel, Salem Chapel, at Meards’ Court, behind No 8-10 Wardour Street. He preached his last sermon at Salem Chapel in 1847 and died in October 1847. The Salem Chapel continued with JE Bloomfield and JT Briscoe as pastors until the 1870s, when it was sold to Bloomsbury Baptist Mission and then demolished in 1907.
Meanwhile, the faction that disagreed with Stevens’s Christology rejoined the Soho Chapel congregation that Burnham had originally founded at Lincoln’s Inn Fields and called George Comb as pastor. The congregation was located at Lisle Street when Comb became their pastor in January 1824, then moved to Oxford Street in 1825 and built a new chapel there in 1835.
Comb died in 1841, and was succeeded as pastor by George Wyard (1842-1856), John Pells (1858-1864) and Joseph Wilkins (1866-1873). While Joseph Wilkins was pastor, 23 churches met at Soho Chapel on Oxford Street in 1871 to form the Metropolitan Association of Strict Baptist Churches, later the Association of Grace Baptist Churches South East.
The former Soho Baptist Chapel on Shaftesbury Avenue was designed by the architect William Gillbee Scott and built in 1887-1888 (Photograph: Patrick Comerford, 2025)
John Box, who became the pastor in 1875, drafted the Articles of Faith and oversaw building new church premises on Shaftesbury Avenue. The church was forced to move from Oxford Street in 1885 when the freeholder wanted to buy-out the lease to build business premises.
A new site was bought from the Metropolitan Water Board in June 1886. The site was on Shaftesbury Avenue, then a new road from Piccadilly Circus to Bloomsbury and described the as ‘a broad thoroughfare cut through a horrible and densely populated district’. Plans were drawn up to build a new chapel to seat 500 people and additional school accommodation. While the new chapel was being built, the congregation met in the Albert Rooms, Whitfield Street, Tottenham Court Road.
The church was built in 1887-1888 to a design by the architect William Gillbee Scott (1857-1930) of Bedford Row. When the chapel was partly built, three memorial stones were laid in May 1887 at a service attended by 600 people. A service of dedication was held in February 1888, and the congregation moved into its new premises.
After 26 years in pastoral ministry, John Box died in 1901. The church continued for several years without a pastor until TL Sapey was appointed in 1904. But numbers were falling, there was difficulty in paying Sapey’s stipend and removal expenses, and in 1906 he moved to Brixton Tabernacle.
The membership continues to fall and by World War I many members of the congregation were living in the Finchley area. Soho Baptist Chapel was sold in 1915, when it was bought by the Gower Street Chapel, which was being forced to move. The closing service in Soho Baptist Chapel was held in March 1917. The congregation moved to Finchley, where the Soho Memorial Chapel later became High Road Baptist Church.
Soho Baptist Chapel was bought in 1915 by the Gower Street Chapel and became he Gower Street Memorial Chapel in 1917 (Photograph: Patrick Comerford, 2025)
The original Gower Street Chapel, which opened on 9 July 1820, was built in 1820 by seceding members from William Huntingdon’s Providence Chapel, which had been rebuilt in 1811 in Gray’s Inn Road.
The congregation in the Gower Street Chapel became known as Gadsbyites, or Strict Baptists, followers of William Gadsby (1773-1844), who is regarded by many as the founding figure of the Strict and Particular Baptist movement in England. They believed only a select few of God’s chosen people, the Elect, would attain salvation and everlasting life.
The hymn-writer Henry Fowler was the minister of the Gower Street Chapel from of July 1820 until he died in 1838. After Fowler’s death, the church could not agree on appointing a new preacher. Gadsby and another preacher, John Warburton, began preaching conflicting ideas to the same congregation.
Fowler was succeeded by Edward Blackstock, but his inconsistent views on communion led to many members to leave the chapel and in 1843 they formed their own Strict Baptist Church at Eden Street, Hampstead. Blackstock stayed on at the Gower Street Chapel, with fewer and fewer people attending his services, and eventually the mortgagee foreclosed. The chapel was sold to a born-again preacher, the Revd Arthur Triggs, in 1848 and enjoyed a brief resurgence.
However, Triggs was trying to sell the chapel in 1854. By then, the disaffected and now Baptist congregation had outgrown its premises in Hampstead and was looking to move. They bought the Gower Street Chapel back in 1854, and the congregation returned with its first service on 7 January 1855.
Disputes about key aspects of Christian doctrine and practice continued to divide the congregation, and by 1860 some members were denying the divinity of Christ.
The lease of the Gower Street building was to run for 99 years from 25 March 1820. The remainder of the lease was sold to Maple & Co in May 1917 for £250, and was due to expire on 25 March 1919. The congregation began planning and fundraising for a new building in 1911, and in 1916 they bought the Soho Baptist Chapel, on the corner of Shaftesbury Avenue and Great White Lion Street.
The last service at the Gower Street Chapel was held on 24 April 1917, and the congregation moved to Shaftesbury Avenue in 1917, renaming the chapel as the Gower Street Memorial Chapel.
The church and congregation on Shaftesbury Avenue continued during the years between the World Wars without a pastor, and remained without a pastor until the appointment of JS Green (1956-1978), the first pastor the church had for 112 years.
The name was changed from Gower Street Memorial Chapel to Shaftesbury Avenue Chapel in 1994 to avoid confusion about its location.
But by the end of the 20th century, young people and students who frequented the chapel were no longer living in the Shaftesbury Avenue area and attendance figures had dropped dramatically. For financial reasons, the Gower Street Memorial Chapel finally closed in June 2002, and the building was sold in 2004 to the Chinese Church in London and became its Soho Outreach Centre.
Inside the Soho Outreach Centre today (Photograph: Chinese Church in London)
The Chinese community in London had shifted from the Docklands and the East End after World War II to the West End and the area off Shaftesbury Avenue in the 1950s and 1960s, forming a new, thriving commercial area, and by the 1970s Chinatown had become a distinct area of its own.
The first gathering of the Chinese Church in London (CCIL) was on Christmas Eve of 1950, when a small group of people led by Pastor Stephen YT Wang met in Trafalgar Square. They began holding official services on 7 January 1951.
The CCIL began inquiring about the Gower Street Memorial Chapel in the 1980s and once again in the 1990s because of its location close to the relocated Chinatown. CCIL rented space in the Gower Street Memorial Chapel for baptismal services In the early 2000s,, and finally acquired the Gower Street Memorial Chapel on Shaftesbury Avenue in May 2004.
The Chinese Church in London has four other properties and seven congregations, offering services in Mandarin, Cantonese and English. Because of the popularity of the Chinese services, English services cannot be hosted in the Soho Outreach Centre and are instead are held at the Seven Dials Club.
Sunday services are in Cantonese and Mandarin, with English-language services in the Seven Dials Club (Photograph: Patrick Comerford, 2025)
• Sunday services are in Cantonese from 9:30 to 11 am and in Mandarin from 11:30 to 1 pm at the Soho Outreach Centre, and in English from 11:30 to 1 pm and in Cantonese from 2:30 to 4 pm at the Seven Dials Club.
The Mercer Street side of the former Soho Baptist Chapel on Shaftesbury Avenue (Photograph: Patrick Comerford, 2025)
Patrick Comerford
I was writing yesterday about Bloomsbury Central Baptist Church on Shaftesbury Avenue in the heart of the West End in London. But for much of the 19th and throughout the 20th century, Shaftesbury Avenue had another Baptist church, on the corner of Mercer Street, known for its ‘Strict Baptist’ theology and teachings that were in sharp contrast to the traditions and ethos of neighbouring Bloomsbury Central Baptist Church.
The former Soho Baptist Chapel at 166A Shaftesbury Avenue has been known at different times as Soho Baptist Chapel, Gower Street Memorial Chapel and Shaftesbury Avenue Chapel and it is now the Soho Outreach Centre of the Chinese Church in London.
The church was built for a Strict Baptist community that had been formed almost a century earlier in 1791. Its origins dated back to the 18th century revival associated with George Whitefield and John Wesley.
In 1770, young Richard Burnham, began listening to a preacher in High Wycombe and within a few years began preaching himself. He was a pastor for a few years in Staines in Surrey. He moved to London around 1780 and was a pastor in Green Walk near Blackfriars Bridge. By 1787, he had formed a new congregation, Ebenezer Chapel, near Lincoln’s Inn Fields.
Burnham left the congregation at Lincoln’s Inn Fields in 1791, and moved to Edward Street in Soho, naming his new congregation as Salem Chapel.
Four years later, another Baptist church on Grafton Street in Soho decided to relocate in 1795 and Burnham and his congregation took a lease on their property. Soho was then one of the poorest and most densely-populated areas in London. Burnham continued to minister there for another 15 years until he died in 1810.
Burnham was succeeded as the minister by John Stevens, originally from Northamptonshire, the son of a shoemaker. Stevens moved to London at the age of 16 to work as a shoemaker. He was rebaptised by Burnham at the Edward Street church and then moved with them to the new Grafton Street church.
Stevens had returned to Northamptonshire in 1795 and began preaching in his grandfather’s home. He founded a new church in Oundle in 1797, then moved to St Neots in 1799 and formed the town’s first Baptist church. He moved on to pastor a small church in Boston, Lincolnshire, in 1805. He was considering his next move in ministry when Burnham died. The church at Grafton Street in Soho now had over 200 members and invited Stevens to return. He preached his first sermon at Grafton Street in July 1811 and by 1812 the church had 100 new members.
Stevens was known for his idiosyncratic positions, including his view on the pre-existent humanity of Christ. Soon, numbers meant a new building was needed, and the congregation moved west in 1813, still in the Soho area to a chapel built for Catholic services behind the Spanish ambassador’s house at No 8 Saint James Square, York Street, now Duke of York Street.
By 1818, Stevens’s writings were being debated heatedly. The church split into two factions, with Stevens building a new purpose-built chapel, Salem Chapel, at Meards’ Court, behind No 8-10 Wardour Street. He preached his last sermon at Salem Chapel in 1847 and died in October 1847. The Salem Chapel continued with JE Bloomfield and JT Briscoe as pastors until the 1870s, when it was sold to Bloomsbury Baptist Mission and then demolished in 1907.
Meanwhile, the faction that disagreed with Stevens’s Christology rejoined the Soho Chapel congregation that Burnham had originally founded at Lincoln’s Inn Fields and called George Comb as pastor. The congregation was located at Lisle Street when Comb became their pastor in January 1824, then moved to Oxford Street in 1825 and built a new chapel there in 1835.
Comb died in 1841, and was succeeded as pastor by George Wyard (1842-1856), John Pells (1858-1864) and Joseph Wilkins (1866-1873). While Joseph Wilkins was pastor, 23 churches met at Soho Chapel on Oxford Street in 1871 to form the Metropolitan Association of Strict Baptist Churches, later the Association of Grace Baptist Churches South East.
The former Soho Baptist Chapel on Shaftesbury Avenue was designed by the architect William Gillbee Scott and built in 1887-1888 (Photograph: Patrick Comerford, 2025)
John Box, who became the pastor in 1875, drafted the Articles of Faith and oversaw building new church premises on Shaftesbury Avenue. The church was forced to move from Oxford Street in 1885 when the freeholder wanted to buy-out the lease to build business premises.
A new site was bought from the Metropolitan Water Board in June 1886. The site was on Shaftesbury Avenue, then a new road from Piccadilly Circus to Bloomsbury and described the as ‘a broad thoroughfare cut through a horrible and densely populated district’. Plans were drawn up to build a new chapel to seat 500 people and additional school accommodation. While the new chapel was being built, the congregation met in the Albert Rooms, Whitfield Street, Tottenham Court Road.
The church was built in 1887-1888 to a design by the architect William Gillbee Scott (1857-1930) of Bedford Row. When the chapel was partly built, three memorial stones were laid in May 1887 at a service attended by 600 people. A service of dedication was held in February 1888, and the congregation moved into its new premises.
After 26 years in pastoral ministry, John Box died in 1901. The church continued for several years without a pastor until TL Sapey was appointed in 1904. But numbers were falling, there was difficulty in paying Sapey’s stipend and removal expenses, and in 1906 he moved to Brixton Tabernacle.
The membership continues to fall and by World War I many members of the congregation were living in the Finchley area. Soho Baptist Chapel was sold in 1915, when it was bought by the Gower Street Chapel, which was being forced to move. The closing service in Soho Baptist Chapel was held in March 1917. The congregation moved to Finchley, where the Soho Memorial Chapel later became High Road Baptist Church.
Soho Baptist Chapel was bought in 1915 by the Gower Street Chapel and became he Gower Street Memorial Chapel in 1917 (Photograph: Patrick Comerford, 2025)
The original Gower Street Chapel, which opened on 9 July 1820, was built in 1820 by seceding members from William Huntingdon’s Providence Chapel, which had been rebuilt in 1811 in Gray’s Inn Road.
The congregation in the Gower Street Chapel became known as Gadsbyites, or Strict Baptists, followers of William Gadsby (1773-1844), who is regarded by many as the founding figure of the Strict and Particular Baptist movement in England. They believed only a select few of God’s chosen people, the Elect, would attain salvation and everlasting life.
The hymn-writer Henry Fowler was the minister of the Gower Street Chapel from of July 1820 until he died in 1838. After Fowler’s death, the church could not agree on appointing a new preacher. Gadsby and another preacher, John Warburton, began preaching conflicting ideas to the same congregation.
Fowler was succeeded by Edward Blackstock, but his inconsistent views on communion led to many members to leave the chapel and in 1843 they formed their own Strict Baptist Church at Eden Street, Hampstead. Blackstock stayed on at the Gower Street Chapel, with fewer and fewer people attending his services, and eventually the mortgagee foreclosed. The chapel was sold to a born-again preacher, the Revd Arthur Triggs, in 1848 and enjoyed a brief resurgence.
However, Triggs was trying to sell the chapel in 1854. By then, the disaffected and now Baptist congregation had outgrown its premises in Hampstead and was looking to move. They bought the Gower Street Chapel back in 1854, and the congregation returned with its first service on 7 January 1855.
Disputes about key aspects of Christian doctrine and practice continued to divide the congregation, and by 1860 some members were denying the divinity of Christ.
The lease of the Gower Street building was to run for 99 years from 25 March 1820. The remainder of the lease was sold to Maple & Co in May 1917 for £250, and was due to expire on 25 March 1919. The congregation began planning and fundraising for a new building in 1911, and in 1916 they bought the Soho Baptist Chapel, on the corner of Shaftesbury Avenue and Great White Lion Street.
The last service at the Gower Street Chapel was held on 24 April 1917, and the congregation moved to Shaftesbury Avenue in 1917, renaming the chapel as the Gower Street Memorial Chapel.
The church and congregation on Shaftesbury Avenue continued during the years between the World Wars without a pastor, and remained without a pastor until the appointment of JS Green (1956-1978), the first pastor the church had for 112 years.
The name was changed from Gower Street Memorial Chapel to Shaftesbury Avenue Chapel in 1994 to avoid confusion about its location.
But by the end of the 20th century, young people and students who frequented the chapel were no longer living in the Shaftesbury Avenue area and attendance figures had dropped dramatically. For financial reasons, the Gower Street Memorial Chapel finally closed in June 2002, and the building was sold in 2004 to the Chinese Church in London and became its Soho Outreach Centre.
Inside the Soho Outreach Centre today (Photograph: Chinese Church in London)
The Chinese community in London had shifted from the Docklands and the East End after World War II to the West End and the area off Shaftesbury Avenue in the 1950s and 1960s, forming a new, thriving commercial area, and by the 1970s Chinatown had become a distinct area of its own.
The first gathering of the Chinese Church in London (CCIL) was on Christmas Eve of 1950, when a small group of people led by Pastor Stephen YT Wang met in Trafalgar Square. They began holding official services on 7 January 1951.
The CCIL began inquiring about the Gower Street Memorial Chapel in the 1980s and once again in the 1990s because of its location close to the relocated Chinatown. CCIL rented space in the Gower Street Memorial Chapel for baptismal services In the early 2000s,, and finally acquired the Gower Street Memorial Chapel on Shaftesbury Avenue in May 2004.
The Chinese Church in London has four other properties and seven congregations, offering services in Mandarin, Cantonese and English. Because of the popularity of the Chinese services, English services cannot be hosted in the Soho Outreach Centre and are instead are held at the Seven Dials Club.
Sunday services are in Cantonese and Mandarin, with English-language services in the Seven Dials Club (Photograph: Patrick Comerford, 2025)
• Sunday services are in Cantonese from 9:30 to 11 am and in Mandarin from 11:30 to 1 pm at the Soho Outreach Centre, and in English from 11:30 to 1 pm and in Cantonese from 2:30 to 4 pm at the Seven Dials Club.
The Mercer Street side of the former Soho Baptist Chapel on Shaftesbury Avenue (Photograph: Patrick Comerford, 2025)
Christmas Cards from Patrick Comerford: 5, 29 December 2025
The Christmas Crib in All Saints’ Church, Calverton, near Stony Stratford (Photograph: Patrick Comerford, 2025)
Patrick Comerford
I sent out very few Christmas cards this year. Instead, at noon each day throughout the Twelve Days of Christmas, I am offering an image or two as my virtual Christmas cards, without comment.
The Gospel reading this morning tells the story of the slaughter of the Holy Innocents (Matthew 2: 13-18). My image for my Christmas Card at noon today (29 December 2025), is of the Christmas Crib in All Saints’ Church, Calverton, Buckinghamshire, near Stony Stratford.
Patrick Comerford
I sent out very few Christmas cards this year. Instead, at noon each day throughout the Twelve Days of Christmas, I am offering an image or two as my virtual Christmas cards, without comment.
The Gospel reading this morning tells the story of the slaughter of the Holy Innocents (Matthew 2: 13-18). My image for my Christmas Card at noon today (29 December 2025), is of the Christmas Crib in All Saints’ Church, Calverton, Buckinghamshire, near Stony Stratford.
Daily prayer in Christmas 2025-2026:
5, Monday 29 December 2025,
The Holy Innocents
The Killing of the Holy Innocents, by Giotto (ca 1304-1306), in the Scrovegni Chapel in Padua
Patrick Comerford
On the fifth day of Christmas my true love sent to me … ‘five golden rings, four colly birds, three French hens, two turtle doves, and a partridge in a pear tree’.
This is the fifth day of Christmas and the calendar of the Church of England today remembers the Holy Innocents. The Festival of The Holy Innocents is usually observed on 28 December, and was observed in Saint Mary and Saint Giles Church, Stony Stratford, yesterday. But many churches and parishes marked yesterday as the first Sunday of Christmas, and for them the observance has been moved to today (Monday 29 December 2025).
If the Holy Innocents were commemorated yesterday, then the Church of England remembers Thomas Becket (1170), Archbishop of Canterbury and Martyr, today. The calendar of Eastern Orthodox Church also remembers the Holy Innocents on 29 December.
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.
A detail from The Killing of the Holy Innocents, by Giotto (ca 1304-1306), in the Scrovegni Chapel in Padua (Photograph: Patrick Comerford)
Matthew 2: 13-18 (NRSVA):
13 Now after they had left, an angel of the Lord appeared to Joseph in a dream and said, ‘Get up, take the child and his mother, and flee to Egypt, and remain there until I tell you; for Herod is about to search for the child, to destroy him.’ 14 Then Joseph got up, took the child and his mother by night, and went to Egypt, 15 and remained there until the death of Herod. This was to fulfil what had been spoken by the Lord through the prophet, ‘Out of Egypt I have called my son.’
16 When Herod saw that he had been tricked by the wise men, he was infuriated, and he sent and killed all the children in and around Bethlehem who were two years old or under, according to the time that he had learned from the wise men. 17 Then was fulfilled what had been spoken through the prophet Jeremiah:
18 ‘A voice was heard in Ramah,
wailing and loud lamentation,
Rachel weeping for her children;
she refused to be consoled, because they are no more.’
A detail from the Killing of the Holy Innocents, by Giotto (ca 1304-1306), in the Scrovegni Chapel in Padua (Photograph: Patrick Comerford)
Today’s Reflections:
The Christian interpretation of the song ‘The 12 Days of Christmas’ often sees the five gold or golden rings as figurative representations of the first five books of the Bible (Genesis, Exodus, Leviticus, Numbers, Deuteronomy), the Pentateuch or the Torah.
It is theologically important to remind ourselves in the days after Christmas Day of the important link between the Incarnation and bearing witness to the Resurrection faith.
Saint Stephen’s Day on Friday (26 December), Holy Innocents’ Day (usually 28 December), and the commemoration of Thomas à Beckett (usually today, 29 December), are reminders that Christmas, far from being surrounded by sanitised images of the crib, angels and wise men, is followed by martyrdom and violence. When the Church Calendar recalls the massacre of the Holy Innocents, they are sometimes revered as the first Christian martyrs.
These dates have nothing to do with the chronological order of the event. Instead, the Holy Innocents are remembered within the octave of Christmas because they gave their life for the new-born Saviour. Saint Stephen the first martyr (martyr by will, love and blood, 26 December), Saint John the Evangelist (27 December, martyr by will and love), and these first flowers of the Church (martyrs by blood alone) accompany the Christ Child entering this world on Christmas Day.
This commemoration first appears as a feast of the western church at the end of the fifth century, and the earliest commemorations were connected with the Feast of the Epiphany (6 January), bringing together the murder of the Innocents and the visit of the Magi.
The story of the massacre of the Innocents is the biblical narrative of infanticide by King Herod the Great in today’s Gospel reading (Matthew 2: 13-18). According to Saint Matthew’s Gospel, Herod ordered the execution of all young male children in the village of Bethlehem to save him from losing his throne to a new-born king whose birth had been announced to him by the Magi.
In Saint Matthew’s Gospel, the visiting magi from the east arrive in Judea in search of the new-born king of the Jews, having ‘observed his star at its rising’ (Matthew 2: 2). Herod directs them to Bethlehem, and asks them to let him know who this king is when they find him. They find the Christ Child and honour him, but an angel tells them not to alert Herod, and they return home by another way. Meanwhile, Joseph has taken Mary and the Christ Child and they have fled to Egypt.
Saint Matthew’s Gospel provides the only account of the Massacre. This incident is not mentioned in the other three gospels, nor is it mentioned by the Jewish historian Josephus, who records Herod’s murder of his own sons. When the Emperor Augustus heard that Herod had ordered the murder of his own sons, he remarked: ‘It is better to be Herod’s pig, than his son.’
Saint Matthew’s story recalls passages in Hosea referring to the exodus, and in Jeremiah referring to the Babylonian exile, and the accounts in Exodus of the birth of Moses and the slaying of the first-born children by Pharaoh.
Estimates of the number of infants at the time in Bethlehem, a town with a total population of about 1,000, would be about 20. But Byzantine liturgy estimated 14,000 Holy Innocents were murdered, while an early Syrian list of saints put the number at 64,000. Coptic sources raise the number to 144,000 and also place the event on 29 December.
In previous years, Christian CND and the Anglican Pacifist Fellowship have come together to mark Holy Innocents’ Day and to pray for peace with prayers, readings, singing and reflections on all the innocent victims of war and violence, especially children. This morning, as I reflect on the day ahead, my heart is weighed down by the plight of the children who have been caught in war and violence in Gaza, Isreal and Palestine, in Syria and Lebanon, and in Ukraine and Russia, the forgotten child refugees on Greek islands, in Lampedusa and in Calais, in cheap hotels across this land and across Europe, and the child refugees and innocent children who have become the victims of the appalling decisions about to be made by the Trump regime in the past year.
It was distressing, to say the least, to read a report by my former colleague Helena Smith from Athens in the Guardian last Christmas of a refugee ‘children’s emergency’ facing Greece, where the number of unaccompanied minors reaching the country rising and concerns growing over a lack of ‘safe zones’ to host them.
Large numbers of children arrived last year (2025) along a new trafficking route from Libya to Crete, prompting NGOs to urge Greek authorities to take emergency measures that would allow children to be transferred to protected shelters or other EU member states.
‘What we are seeing amounts to a children’s emergency of the kind that we haven’t witnessed in years,’ said Sofia Kouvelaki, who heads the Home Project, an organisation that supports refugee and migrant children in Athens.
Ten years after Greece was at the centre of a refugee crisis, when nearly a million EU-bound asylum seekers crossed its borders, child arrivals had doubled last year, according to the UN refugee agency, UNHCR. More than 13,000 minors arrived in Greece by sea in the first 11 months of thats year. Landings by unaccompanied and separated children have also risen sharply, from 1,490 in 2023 to approximately 3,000 so far this year.
‘There are a huge number of kids turning up on boats every day and an urgent need for the creation of more safe spaces to house them,’ Sofia Kouvelaki said. Recent arrivals referred to the Home Project included exceptionally young children from Syria and Egypt.
Greece’s migration minister, Nikos Panagiotopoulos, predicted last Christmas that pressure on east Mediterranean migration routes to Greece was likely to continue this year (2025). By the end of last year, 60,000 people had entered Greece, and camps on the Aegean islands were at full capacity, he said.
Aid groups report hundreds of children on the frontline isles of Samos, Leros and Kos without clothes or shoes and little or no access to essential services. Spending cuts by the Greek government resulted in fewer protective shelters and about 1,500 unaccompanied children were forced to fend for themselves throughout Greece. Incidents of violence and abuse proliferated in overcrowded state-run reception facilities that frequently host children and adults together. There were shocking reports of a teenager from Egypt being gang-raped, beaten and burned at the Malakasa refugee camp outside Athens.
Save the Children and other aid organisations report critical failures in Greece’s reception system, overcrowding in camps and asylum seeker facilities, shortages in basic services, placing children at risk as their asylum requests are put on EU funding is blocked from reaching shelters.
The Greek Council for Refugees and Save the Children reported alarming living conditions that minors continue to face in the camps. ‘It is unacceptable that, even now, when so much money has been invested in Greece and we are no longer in crisis mode, that we should be discussing such basic issues,’ according to Lefteris Papagiannakis, the director of the Greek Council for Refugees.
The situation has continued to deteriorate in the past 12 months. Last month (November 2025), the International Commission of Jurists (ICJ) and the European Council for Refugees and Exiles (ECRE) submitted comments to the European Committee of Social Rights (ECSR) on the follow-up to the collective complaint ICJ and ECRE v Greece. Their submission details several aspects of Greece’s continuing non-compliance with the European Social Charter (ESC) concerning the rights of migrant and refugee children.
Their concerns include continued resort to detention or detention-like restrictions of migrant and refugee children as a substitute for reception; prolonged confinement in what should be ‘safe zones’ with unrelated adults; persistent substandard reception conditions on the islands; the continued lack of appropriate shelter for unaccompanied children on the mainland; recurrent barriers to healthcare and schooling; a deficient current age-assessment framework; concerns about medical tests, lengthy appeal deadlines; and violations of children’s rights.
Malcolm Guite is a Cambridge poet and priest. At the request of King Charles, one of his poems was read by Dame Kristin Scott Thomas on the Sunday before Christmas (21 December) at the Chapel Royal Carol Service:
We think of him as safe beneath the steeple,
Or cosy in a crib beside the font,
But he is with a million displaced people
On the long road of weariness and want.
For even as we sing our final carol
His family is up and on that road,
Fleeing the wrath of someone else’s quarrel,
Glancing behind and shouldering their load.
Whilst Herod rages still from his dark tower
Christ clings to Mary, fingers tightly curled,
The lambs are slaughtered by the men of power,
And death squads spread their curse across the world.
But every Herod dies, and comes alone
To stand before the Lamb upon the throne.
‘Joseph got up, took the child and his mother by night, and went to Egypt’ (Matthew 2: 14) … a window in Saint Peter’s Church, Kuching (Photograph: Patrick Comerford)
Today’s Prayers (Monday 29 December 2025, the Holy Innocents):
The theme this week (28 December 2025 to 3 January 2026) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Mother and Child’ (pp 14-15). This theme was introduced yesterday with a Programme Update by Imran Englefield, Individual Giving Manager, USPG.
The USPG Prayer Diary today (Monday 29 December 2025) invites us to pray:
God of compassion, we continue to ask that you bless the faith and dedication of those working at Mvumi.
The Collect:
Heavenly Father,
whose children suffered at the hands of Herod,
though they had done no wrong:
by the suffering of your Son
and by the innocence of our lives
frustrate all evil designs
and establish your reign of justice and peace;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Lord Jesus Christ,
in your humility you have stooped to share our human life
with the most defenceless of your children:
may we who have received these gifts of your passion
rejoice in celebrating the witness of the Holy Innocents
to the purity of your sacrifice
made once for all upon the cross;
for you are alive and reign, now and for ever.
Yesterday’s Reflections
Continued Tomorrow
‘Rest on the Flight into Egypt’ (1879) by Luc-Olivier Merson (1846-1920) … a reminder of the stark reality of the hardship and deprivation suffered by a family on the run (Museum of Fine Arts Boston)
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
On the fifth day of Christmas my true love sent to me … ‘five golden rings, four colly birds, three French hens, two turtle doves, and a partridge in a pear tree’.
This is the fifth day of Christmas and the calendar of the Church of England today remembers the Holy Innocents. The Festival of The Holy Innocents is usually observed on 28 December, and was observed in Saint Mary and Saint Giles Church, Stony Stratford, yesterday. But many churches and parishes marked yesterday as the first Sunday of Christmas, and for them the observance has been moved to today (Monday 29 December 2025).
If the Holy Innocents were commemorated yesterday, then the Church of England remembers Thomas Becket (1170), Archbishop of Canterbury and Martyr, today. The calendar of Eastern Orthodox Church also remembers the Holy Innocents on 29 December.
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.
A detail from The Killing of the Holy Innocents, by Giotto (ca 1304-1306), in the Scrovegni Chapel in Padua (Photograph: Patrick Comerford)
Matthew 2: 13-18 (NRSVA):
13 Now after they had left, an angel of the Lord appeared to Joseph in a dream and said, ‘Get up, take the child and his mother, and flee to Egypt, and remain there until I tell you; for Herod is about to search for the child, to destroy him.’ 14 Then Joseph got up, took the child and his mother by night, and went to Egypt, 15 and remained there until the death of Herod. This was to fulfil what had been spoken by the Lord through the prophet, ‘Out of Egypt I have called my son.’
16 When Herod saw that he had been tricked by the wise men, he was infuriated, and he sent and killed all the children in and around Bethlehem who were two years old or under, according to the time that he had learned from the wise men. 17 Then was fulfilled what had been spoken through the prophet Jeremiah:
18 ‘A voice was heard in Ramah,
wailing and loud lamentation,
Rachel weeping for her children;
she refused to be consoled, because they are no more.’
A detail from the Killing of the Holy Innocents, by Giotto (ca 1304-1306), in the Scrovegni Chapel in Padua (Photograph: Patrick Comerford)
Today’s Reflections:
The Christian interpretation of the song ‘The 12 Days of Christmas’ often sees the five gold or golden rings as figurative representations of the first five books of the Bible (Genesis, Exodus, Leviticus, Numbers, Deuteronomy), the Pentateuch or the Torah.
It is theologically important to remind ourselves in the days after Christmas Day of the important link between the Incarnation and bearing witness to the Resurrection faith.
Saint Stephen’s Day on Friday (26 December), Holy Innocents’ Day (usually 28 December), and the commemoration of Thomas à Beckett (usually today, 29 December), are reminders that Christmas, far from being surrounded by sanitised images of the crib, angels and wise men, is followed by martyrdom and violence. When the Church Calendar recalls the massacre of the Holy Innocents, they are sometimes revered as the first Christian martyrs.
These dates have nothing to do with the chronological order of the event. Instead, the Holy Innocents are remembered within the octave of Christmas because they gave their life for the new-born Saviour. Saint Stephen the first martyr (martyr by will, love and blood, 26 December), Saint John the Evangelist (27 December, martyr by will and love), and these first flowers of the Church (martyrs by blood alone) accompany the Christ Child entering this world on Christmas Day.
This commemoration first appears as a feast of the western church at the end of the fifth century, and the earliest commemorations were connected with the Feast of the Epiphany (6 January), bringing together the murder of the Innocents and the visit of the Magi.
The story of the massacre of the Innocents is the biblical narrative of infanticide by King Herod the Great in today’s Gospel reading (Matthew 2: 13-18). According to Saint Matthew’s Gospel, Herod ordered the execution of all young male children in the village of Bethlehem to save him from losing his throne to a new-born king whose birth had been announced to him by the Magi.
In Saint Matthew’s Gospel, the visiting magi from the east arrive in Judea in search of the new-born king of the Jews, having ‘observed his star at its rising’ (Matthew 2: 2). Herod directs them to Bethlehem, and asks them to let him know who this king is when they find him. They find the Christ Child and honour him, but an angel tells them not to alert Herod, and they return home by another way. Meanwhile, Joseph has taken Mary and the Christ Child and they have fled to Egypt.
Saint Matthew’s Gospel provides the only account of the Massacre. This incident is not mentioned in the other three gospels, nor is it mentioned by the Jewish historian Josephus, who records Herod’s murder of his own sons. When the Emperor Augustus heard that Herod had ordered the murder of his own sons, he remarked: ‘It is better to be Herod’s pig, than his son.’
Saint Matthew’s story recalls passages in Hosea referring to the exodus, and in Jeremiah referring to the Babylonian exile, and the accounts in Exodus of the birth of Moses and the slaying of the first-born children by Pharaoh.
Estimates of the number of infants at the time in Bethlehem, a town with a total population of about 1,000, would be about 20. But Byzantine liturgy estimated 14,000 Holy Innocents were murdered, while an early Syrian list of saints put the number at 64,000. Coptic sources raise the number to 144,000 and also place the event on 29 December.
In previous years, Christian CND and the Anglican Pacifist Fellowship have come together to mark Holy Innocents’ Day and to pray for peace with prayers, readings, singing and reflections on all the innocent victims of war and violence, especially children. This morning, as I reflect on the day ahead, my heart is weighed down by the plight of the children who have been caught in war and violence in Gaza, Isreal and Palestine, in Syria and Lebanon, and in Ukraine and Russia, the forgotten child refugees on Greek islands, in Lampedusa and in Calais, in cheap hotels across this land and across Europe, and the child refugees and innocent children who have become the victims of the appalling decisions about to be made by the Trump regime in the past year.
It was distressing, to say the least, to read a report by my former colleague Helena Smith from Athens in the Guardian last Christmas of a refugee ‘children’s emergency’ facing Greece, where the number of unaccompanied minors reaching the country rising and concerns growing over a lack of ‘safe zones’ to host them.
Large numbers of children arrived last year (2025) along a new trafficking route from Libya to Crete, prompting NGOs to urge Greek authorities to take emergency measures that would allow children to be transferred to protected shelters or other EU member states.
‘What we are seeing amounts to a children’s emergency of the kind that we haven’t witnessed in years,’ said Sofia Kouvelaki, who heads the Home Project, an organisation that supports refugee and migrant children in Athens.
Ten years after Greece was at the centre of a refugee crisis, when nearly a million EU-bound asylum seekers crossed its borders, child arrivals had doubled last year, according to the UN refugee agency, UNHCR. More than 13,000 minors arrived in Greece by sea in the first 11 months of thats year. Landings by unaccompanied and separated children have also risen sharply, from 1,490 in 2023 to approximately 3,000 so far this year.
‘There are a huge number of kids turning up on boats every day and an urgent need for the creation of more safe spaces to house them,’ Sofia Kouvelaki said. Recent arrivals referred to the Home Project included exceptionally young children from Syria and Egypt.
Greece’s migration minister, Nikos Panagiotopoulos, predicted last Christmas that pressure on east Mediterranean migration routes to Greece was likely to continue this year (2025). By the end of last year, 60,000 people had entered Greece, and camps on the Aegean islands were at full capacity, he said.
Aid groups report hundreds of children on the frontline isles of Samos, Leros and Kos without clothes or shoes and little or no access to essential services. Spending cuts by the Greek government resulted in fewer protective shelters and about 1,500 unaccompanied children were forced to fend for themselves throughout Greece. Incidents of violence and abuse proliferated in overcrowded state-run reception facilities that frequently host children and adults together. There were shocking reports of a teenager from Egypt being gang-raped, beaten and burned at the Malakasa refugee camp outside Athens.
Save the Children and other aid organisations report critical failures in Greece’s reception system, overcrowding in camps and asylum seeker facilities, shortages in basic services, placing children at risk as their asylum requests are put on EU funding is blocked from reaching shelters.
The Greek Council for Refugees and Save the Children reported alarming living conditions that minors continue to face in the camps. ‘It is unacceptable that, even now, when so much money has been invested in Greece and we are no longer in crisis mode, that we should be discussing such basic issues,’ according to Lefteris Papagiannakis, the director of the Greek Council for Refugees.
The situation has continued to deteriorate in the past 12 months. Last month (November 2025), the International Commission of Jurists (ICJ) and the European Council for Refugees and Exiles (ECRE) submitted comments to the European Committee of Social Rights (ECSR) on the follow-up to the collective complaint ICJ and ECRE v Greece. Their submission details several aspects of Greece’s continuing non-compliance with the European Social Charter (ESC) concerning the rights of migrant and refugee children.
Their concerns include continued resort to detention or detention-like restrictions of migrant and refugee children as a substitute for reception; prolonged confinement in what should be ‘safe zones’ with unrelated adults; persistent substandard reception conditions on the islands; the continued lack of appropriate shelter for unaccompanied children on the mainland; recurrent barriers to healthcare and schooling; a deficient current age-assessment framework; concerns about medical tests, lengthy appeal deadlines; and violations of children’s rights.
Malcolm Guite is a Cambridge poet and priest. At the request of King Charles, one of his poems was read by Dame Kristin Scott Thomas on the Sunday before Christmas (21 December) at the Chapel Royal Carol Service:
We think of him as safe beneath the steeple,
Or cosy in a crib beside the font,
But he is with a million displaced people
On the long road of weariness and want.
For even as we sing our final carol
His family is up and on that road,
Fleeing the wrath of someone else’s quarrel,
Glancing behind and shouldering their load.
Whilst Herod rages still from his dark tower
Christ clings to Mary, fingers tightly curled,
The lambs are slaughtered by the men of power,
And death squads spread their curse across the world.
But every Herod dies, and comes alone
To stand before the Lamb upon the throne.
‘Joseph got up, took the child and his mother by night, and went to Egypt’ (Matthew 2: 14) … a window in Saint Peter’s Church, Kuching (Photograph: Patrick Comerford)
Today’s Prayers (Monday 29 December 2025, the Holy Innocents):
The theme this week (28 December 2025 to 3 January 2026) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Mother and Child’ (pp 14-15). This theme was introduced yesterday with a Programme Update by Imran Englefield, Individual Giving Manager, USPG.
The USPG Prayer Diary today (Monday 29 December 2025) invites us to pray:
God of compassion, we continue to ask that you bless the faith and dedication of those working at Mvumi.
The Collect:
Heavenly Father,
whose children suffered at the hands of Herod,
though they had done no wrong:
by the suffering of your Son
and by the innocence of our lives
frustrate all evil designs
and establish your reign of justice and peace;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Lord Jesus Christ,
in your humility you have stooped to share our human life
with the most defenceless of your children:
may we who have received these gifts of your passion
rejoice in celebrating the witness of the Holy Innocents
to the purity of your sacrifice
made once for all upon the cross;
for you are alive and reign, now and for ever.
Yesterday’s Reflections
Continued Tomorrow
‘Rest on the Flight into Egypt’ (1879) by Luc-Olivier Merson (1846-1920) … a reminder of the stark reality of the hardship and deprivation suffered by a family on the run (Museum of Fine Arts Boston)
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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