Bitter swwet hopes … lemons in full fruit on a lemon tree beside the Municipal Gardens in Rethymnon (Photograph: Patrick Comerford, 2025)
Patrick Comerford
The Jewish Festival of Sukkot this year begins at sunset this evening (6 October 2025) and ends at nightfall next Monday (13 October 2025).
Sukkot is known as the ‘Festival of Tabernacles’ or the ‘Feast of Booths,’ and it is one of the three central pilgrimage festivals in Judaism, along with Passover and Shavuot. It is traditional in Jewish families and homes to mark this festival by building a sukkah or a temporary hut to stay over in during the holiday.
Sukkot is a time to be reminded of vulnerability and insecurity, recalling the fragile condition of the fleeing slaves wandering in the wilderness for 40 years and their total reliance on God.
These feelings of vulnerability and insecurity are so relevant today from all who continue to deal with the horrors of the Yom Kippur attack on Heaton Park Synagogue in Manchester or who fear the rise of antisemitism in Britain and globally, to everyone who watches what is happening at the talks in Cairo with a mixture of fear and hope, trepidation and anticipation, waiting and praying for the end to hatred and to the killings, for the release of the hostages and for peace and justice for all in Gaza, Israel, Palestine and throughout the Middle East.
Sukkot customs include shaking a lulav and an etrog daily throughout the festival: the lulav is a palm branch joined with myrtle and willow branches; an etrog is a citron fruit, usually a lemon.
A sukkah is a temporary dwelling in which farmers once lived during the harvest. Today, it is a reminder of the fragile dwellings in which the people lived during their 40 years wandering through the wilderness after fleeing slavery in Egypt.
Throughout the holiday, meals are eaten inside the sukkah and some people even sleep there as well. On each day of the holiday, it is traditional to perform a waving ceremony with the ‘Four Species’ or specified plants: citrus trees, palm trees, thick or leafy trees and willows.
Sukkot is a joyous and upbeat celebration, and is celebrated today with its own customs and practices.
The interim days of Sukkot, known as hol HaMoed (חול המועד, festival weekdays), are often marked with special meals in the sukkah, when guests are welcomed.
The Shabbat that falls during the week of Sukkot, beginning next Friday evening (10 October), is known as Shabbat Hol haMoed. The Book of Ecclesiastes is read, with its emphasis on the ephemeral nature of life: ‘Vanity of vanities, all is vanity.’ This echoes the theme of the sukkah, while its emphasis on death reflects the time of year in which Sukkot falls, the ‘autumn’ of life.
Shaking a lulav and an etrog … a figure in a shop window in the Ghetto in Venice (Photograph: Patrick Comerford)
On her blog Velveteen Rabbi, Rabbi Rachel Barenblat shared these thoughts for Sukkot some years ago [19 October 2019], which I have adapted poetically:
https://velveteenrabbi.com/2019/10/19/broken-and-whole-a-dvarling-for-shabbat-chol-hamoed-sukkot/
In one of his teachings on Sukkot,
the Hasidic master known as the Sfat Emet writes:
This is wholeness: a person with a broken heart …
and in every place that God dwells, there is wholeness.
God makes every incompleteness whole.
This is wholeness: a person with a broken heart.
At first glance it’s almost a koan.
Broken equals whole?
How does that work, exactly?
…
A person whose heart isn’t broken,
at least some of the time,
isn’t paying attention.
A person whose heart isn’t sometimes cracked-open
by the exquisite and sometimes devastating fragility of this world
isn’t paying attention.
A person whose heart is so impermeable —
whether to our dangerously warming planet,
or to the inevitable griefs and losses that come with loving human beings who disappoint us, and who will die —
that’s not wholeness. That’s by-passing.
After Yom Kippur, you feel like
your skin is too thin and your heart is so open
that re-entry into the ‘regular world’
is almost more than you can bear.
Sukkot says: keep your heart open a little longer.
Sukkot is an opportunity to keep our hearts open wide.
We build and decorate these fragile little houses.
Their roofs have to be made out of plants
that are harvested from the earth,
and open enough to let in the stars and the rain.
A sukkah is almost a sketch of a house,
a parody of a house,
a hint of a house.
You can see the outlines of a house,
but it’s flimsy and the roof leaks
and as soon as it’s built,
it starts succumbing to the rain and the wind and the weather.
Our bodies are like sukkot.
Our lives are like sukkot.
The whole planet is like a sukkah.
It’s heartbreaking, when we let ourselves stop and feel it.
But here’s the thing:
when we let ourselves stop and feel it,
that’s when we let God in.
If that word doesn’t work for you, try another one.
When we let ourselves feel, we let compassion in.
When we let ourselves feel, we let wholeness in.
When we let ourselves feel, we let hope in.
We let in grace, and kindness, and truth.
In the Torah reading assigned to … the Shabbat that falls during Sukkot,
we read about Moshe asking to see God’s face.
God says, no one can look upon me and live,
but I’ll shelter you in this cleft of rock
and you can see my afterimage.
And then God passes by, proclaiming who God is:
the source of mercy and compassion, kindness and truth.
When we let ourselves feel,
we feel what hurts – and we also feel what uplifts.
What endures beyond every broken place.
Sukkot is called zman simchateinu,
the time of our rejoicing …
Rejoicing doesn’t mean pretending away what hurts.
It means authenticity.
It means opening our hearts to everything:
the bitter and the sweet.
…
During Sukkot, may we be able to open our hearts —
and when we do,
may we be blessed with comfort and uplift and hope
to balm every broken place,
and may that strengthen us
to bring hope and justice into our fragile world.
מועד טובֿ מועדים לשמחה
A glimpse inside a well-preserved 19th century painted sukkah from Austria or south Germany in the Jewish Museum of Art and History (mahJ) in Paris (Photograph: Patrick Comerford, 2024)
06 October 2025
Daily prayer in Ordinary Time 2025:
147, Monday 6 October 2025
An Orthodox icon of the Parable of the Good Samaritan, interpreting the parable according to Patristic and Orthodox traditions (Click on image for full-screen viewing)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar, and this week began with the Sixteenth Sunday after Trinity (Trinity XVI, 5 October). The calendar of the Church of England in Common Worship today remembers William Tyndale (1494-1536), Translator of the Scriptures and Reformation Martyr.
In the Jewish calendar, Sukkot begins at sunset this evening (6 October) and conrtinues until nightfall next Monday (13 October). Sukkot is also known as the ‘Festival of Tabernacles’ or the ‘Feast of Booths,’ and it is one of the three central pilgrimage festivals in Judaism, alongside Passover and Shavuot. It is traditional in Jewish families and homes to mark this festival by building a sukkah or a temporary hut to stay over in during the holiday.
I hope to join other clergy in the Milton Keynes area for breakfast later this morning. Before today begins, however, I am taking some quiet time this morning to give thanks, and for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The Good Samaritan … a stained glass window by Charles Eamer Kempe in Saint Andrew’s Church, Great Linford, Buckinghamshire (Photograph: Patrick Comerford)
Luke 10: 25-37 (NRSVA):
25 Just then a lawyer stood up to test Jesus. ‘Teacher,’ he said, ‘what must I do to inherit eternal life?’ 26 He said to him, ‘What is written in the law? What do you read there?’ 27 He answered, ‘You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbour as yourself.’ 28 And he said to him, ‘You have given the right answer; do this, and you will live.’
29 But wanting to justify himself, he asked Jesus, ‘And who is my neighbour?’ 30 Jesus replied, ‘A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. 31 Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. 32 So likewise a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan while travelling came near him; and when he saw him, he was moved with pity. 34 He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. 35 The next day he took out two denarii, gave them to the innkeeper, and said, “Take care of him; and when I come back, I will repay you whatever more you spend.” 36 Which of these three, do you think, was a neighbour to the man who fell into the hands of the robbers?’ 37 He said, ‘The one who showed him mercy.’ Jesus said to him, ‘Go and do likewise.’
The Good Samaritan … a modern icon
Today’s Reflection:
We are all very familiar with the parable of the Good Samaritan, so familiar and so used to it that we are probably comfortable with the explanations and sermons we have heard over the years about this episode in today’s Gospel reading (Luke 10: 25-37), leaving very little to our own imaginations.
But the Early Fathers offered another interpretation of this parable.
The man who goes down from Jerusalem to Jericho is Adam, or humanity, or each and every one of us.
What does it mean that he goes down from Jerusalem to Jericho?
Jerusalem is the holy city of God, the place where God is served in worship and in public prayer. It is an impregnable stronghold, but it is located in a hill country, where the soil is stony and barren.
On the other hand, Jericho lies below the sea level in the Jordan Valley, in an area that is very fertile and rich in vegetation.
Jerusalem signifies the Divine Commandments. These commandments, like the walls of a city, limit us and our desires, but also create a safe living space where we can live unharmed by sin.
A man being seduced by earthly pleasures, represented by Jericho, goes out from Jerusalem, the stronghold of Divine Commandments. Here, we might think of Adam and Eve, leaving the Garden and going out into the world.
But the robbers control this way. Who are the robbers?
When people abandon God and seek pleasures in other places, the way of bodily desires first appears to be full of joy. But as time passes, indulging in passions becomes a heavy burden on the soul; in place of pleasure it becomes endless slavery. A man realises that he has lost his freedom and has become a captive of his passions. A soul blinded by passions and wounded by sin becomes incapable of any spiritual activity.
Before God, such a man is half-dead. On the way, the man has been stripped of his raiment, deprived of the raiment of virtues and of the cover of God’s grace and protection.
In this patristic approach to reading the parable, the robbers are demons who act through our own passions. The man wounded by robbers represents fallen humanity before the coming of Christ.
Who then were the Priest and Levite who saw the wounded man and passed by without providing him any help?
The Priest and the Levite are ministers of God. They represent the saints and prophets sent by God from the beginning of time.
Why then is it said that they passed by without helping that man?
Did they not fulfil the ministry of preaching?
Yes, they did. They came to that place, they stopped, they saw the man and they passed by. But wounded humanity remained lying on the road. Moses came and passed away, Elijah came and passed away, other prophets came and passed away, but the illness of humanity remained without being healed.
Only God who has created us can recreate us.
This is how Isaiah speaks on the incurable disease of the humanity:
Why do you seek further beatings?
Why do you continue to rebel?
The whole head is sick,
and the whole heart faint.
From the sole of the foot even to the head,
there is no soundness in it,
but bruises and sores
and bleeding wounds;
they have not been drained, or bound up,
or softened with oil. (Isaiah 1: 5-6)
Who then is the Samaritan who goes down on the same road?
The Samaritans were the descendants of Israelites and the nations who migrated to Palestine under Assyrian rule after the destruction of Jerusalem. They lived to the south of Judea, between Judea and Galilee. Samaritans believed in the One God of Israel and kept the Law of Moses, but they developed their own traditions. For the Jews, they were heretics, and so Jews kept their distance from Samaritans.
Why then does Christ represent himself as a Samaritan?
The Pharisees mockingly labelled Christ a Samaritan, saying, ‘Are we not right in saying that you are a Samaritan and have a demon?’ (John 8: 48).
Christ humbly attributes to himself the name given to him by his detractors.
In addition, Greek Orthodox hymns note a similarity between the phrases ‘from Samaria’ and ‘from Mary,’ for in Greek these phrases sound similar. (For example, the Samarian Gorge in Crete takes its name not from Samaria but from the abandoned village and church of Óssia María or Saint Mary).
The Samaritan, moved with compassion, approaches the wounded man. He binds his wounds, pouring oil and wine on them. The oil symbolises mercy and the wine the true teaching of God. Then he brings the man to an inn where he can be taken care of.
This Gospel readings says that the Good Samaritan ‘put him on his own animal, brought him to an inn, and took care of him.’ However, in traditional icons, Christ carries the man on his back. Christ in the incarnation takes on our human nature, our soul and body. That is why in the parable he ‘set him on his own beast,’ interpreted by the Early Fathers that Christ makes us members of his own body.
There is a similar image in the parable of the Lost Sheep (see Luke 15). The Good Shepherd left 99 sheep in the desert and went after the lost sheep, representing humanity. When he found the lost sheep, he put it on his shoulders, rejoicing.
The inn in this parable represents the Church. The innkeeper represents bishops and priests. Christ establishes his Church which, like an inn, accepts and provides shelter for all. The wounded man should stay here to be taken care of. The Samaritan has to leave, however. He takes out two silver coins and gave them to the innkeeper, saying: ‘Take care of him; and when I come back, I will repay you whatever more you spend.’
Christ indicates his second coming when he will come not to heal our infirmities, but to judge the living and the dead, and to reward each one according to his works.
The silver the Samaritan gives to the innkeeper is the divine grace Christ gives to the Church; it heals and saves souls through the sacraments. Bishops and priests, the ministers of the sacraments of the Church, are the distributors of God’s gifts. They offer to others what they have received: the sacraments and the teaching of Christ. Are they able to spend more? What can they add from themselves to the gift of the Divine Grace? Their labour, their cares, their zeal, which Christ shall recompense them on the day of the Last Judgment.
In this interpretation of the parable of the Good Samaritan, Christ offers himself as the prime example of mercy and compassion. Through his compassion, he takes on our sufferings and becomes the true neighbour of all fallen humanity.
This is a reading of this parable that connects with the assertion in the New Testament reading that God through Christ ‘has rescued us from the power of darkness and transferred us into the kingdom.
The Good Samaritan window in Saint George’s Church, Belfast (Photograph: Patrick Comerford, 2024)
Today’s Prayers (Monday 6 October 2025):
The theme this week (5 to 11 October) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Disability inclusion in Zimbabwe’ (pp 44-45). This theme was introduced yesterday with Reflections from Makomborero Bowa, Lecturer in the Department of Philosophy Religion and Ethics in the University of Zimbabwe.
The USPG Prayer Diary today (Monday 6 October 2025) invites us to pray:
Lord, forgive us for when we have mistreated others. Help us to rejoice that you have made all people in your image.
The Collect:
Lord, give to your people grace to hear and keep your word
that, after the example of your servant William Tyndale,
we may not only profess your gospel
but also be ready to suffer and die for it,
to the honour of your name;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
God our redeemer,
whose Church was strengthened by the blood of your martyr William Tyndale:
so bind us, in life and death, to Christ’s sacrifice
that our lives, broken and offered with his,
may carry his death and proclaim his resurrection in the world;
through Jesus Christ our Lord.
Yesterday’s reflection
Continued tomorrow
The Good Samaritan … a stained glass window in Saint Mary’s Cathedral, Limerick (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar, and this week began with the Sixteenth Sunday after Trinity (Trinity XVI, 5 October). The calendar of the Church of England in Common Worship today remembers William Tyndale (1494-1536), Translator of the Scriptures and Reformation Martyr.
In the Jewish calendar, Sukkot begins at sunset this evening (6 October) and conrtinues until nightfall next Monday (13 October). Sukkot is also known as the ‘Festival of Tabernacles’ or the ‘Feast of Booths,’ and it is one of the three central pilgrimage festivals in Judaism, alongside Passover and Shavuot. It is traditional in Jewish families and homes to mark this festival by building a sukkah or a temporary hut to stay over in during the holiday.
I hope to join other clergy in the Milton Keynes area for breakfast later this morning. Before today begins, however, I am taking some quiet time this morning to give thanks, and for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The Good Samaritan … a stained glass window by Charles Eamer Kempe in Saint Andrew’s Church, Great Linford, Buckinghamshire (Photograph: Patrick Comerford)
Luke 10: 25-37 (NRSVA):
25 Just then a lawyer stood up to test Jesus. ‘Teacher,’ he said, ‘what must I do to inherit eternal life?’ 26 He said to him, ‘What is written in the law? What do you read there?’ 27 He answered, ‘You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbour as yourself.’ 28 And he said to him, ‘You have given the right answer; do this, and you will live.’
29 But wanting to justify himself, he asked Jesus, ‘And who is my neighbour?’ 30 Jesus replied, ‘A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. 31 Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. 32 So likewise a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan while travelling came near him; and when he saw him, he was moved with pity. 34 He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. 35 The next day he took out two denarii, gave them to the innkeeper, and said, “Take care of him; and when I come back, I will repay you whatever more you spend.” 36 Which of these three, do you think, was a neighbour to the man who fell into the hands of the robbers?’ 37 He said, ‘The one who showed him mercy.’ Jesus said to him, ‘Go and do likewise.’

Today’s Reflection:
We are all very familiar with the parable of the Good Samaritan, so familiar and so used to it that we are probably comfortable with the explanations and sermons we have heard over the years about this episode in today’s Gospel reading (Luke 10: 25-37), leaving very little to our own imaginations.
But the Early Fathers offered another interpretation of this parable.
The man who goes down from Jerusalem to Jericho is Adam, or humanity, or each and every one of us.
What does it mean that he goes down from Jerusalem to Jericho?
Jerusalem is the holy city of God, the place where God is served in worship and in public prayer. It is an impregnable stronghold, but it is located in a hill country, where the soil is stony and barren.
On the other hand, Jericho lies below the sea level in the Jordan Valley, in an area that is very fertile and rich in vegetation.
Jerusalem signifies the Divine Commandments. These commandments, like the walls of a city, limit us and our desires, but also create a safe living space where we can live unharmed by sin.
A man being seduced by earthly pleasures, represented by Jericho, goes out from Jerusalem, the stronghold of Divine Commandments. Here, we might think of Adam and Eve, leaving the Garden and going out into the world.
But the robbers control this way. Who are the robbers?
When people abandon God and seek pleasures in other places, the way of bodily desires first appears to be full of joy. But as time passes, indulging in passions becomes a heavy burden on the soul; in place of pleasure it becomes endless slavery. A man realises that he has lost his freedom and has become a captive of his passions. A soul blinded by passions and wounded by sin becomes incapable of any spiritual activity.
Before God, such a man is half-dead. On the way, the man has been stripped of his raiment, deprived of the raiment of virtues and of the cover of God’s grace and protection.
In this patristic approach to reading the parable, the robbers are demons who act through our own passions. The man wounded by robbers represents fallen humanity before the coming of Christ.
Who then were the Priest and Levite who saw the wounded man and passed by without providing him any help?
The Priest and the Levite are ministers of God. They represent the saints and prophets sent by God from the beginning of time.
Why then is it said that they passed by without helping that man?
Did they not fulfil the ministry of preaching?
Yes, they did. They came to that place, they stopped, they saw the man and they passed by. But wounded humanity remained lying on the road. Moses came and passed away, Elijah came and passed away, other prophets came and passed away, but the illness of humanity remained without being healed.
Only God who has created us can recreate us.
This is how Isaiah speaks on the incurable disease of the humanity:
Why do you seek further beatings?
Why do you continue to rebel?
The whole head is sick,
and the whole heart faint.
From the sole of the foot even to the head,
there is no soundness in it,
but bruises and sores
and bleeding wounds;
they have not been drained, or bound up,
or softened with oil. (Isaiah 1: 5-6)
Who then is the Samaritan who goes down on the same road?
The Samaritans were the descendants of Israelites and the nations who migrated to Palestine under Assyrian rule after the destruction of Jerusalem. They lived to the south of Judea, between Judea and Galilee. Samaritans believed in the One God of Israel and kept the Law of Moses, but they developed their own traditions. For the Jews, they were heretics, and so Jews kept their distance from Samaritans.
Why then does Christ represent himself as a Samaritan?
The Pharisees mockingly labelled Christ a Samaritan, saying, ‘Are we not right in saying that you are a Samaritan and have a demon?’ (John 8: 48).
Christ humbly attributes to himself the name given to him by his detractors.
In addition, Greek Orthodox hymns note a similarity between the phrases ‘from Samaria’ and ‘from Mary,’ for in Greek these phrases sound similar. (For example, the Samarian Gorge in Crete takes its name not from Samaria but from the abandoned village and church of Óssia María or Saint Mary).
The Samaritan, moved with compassion, approaches the wounded man. He binds his wounds, pouring oil and wine on them. The oil symbolises mercy and the wine the true teaching of God. Then he brings the man to an inn where he can be taken care of.
This Gospel readings says that the Good Samaritan ‘put him on his own animal, brought him to an inn, and took care of him.’ However, in traditional icons, Christ carries the man on his back. Christ in the incarnation takes on our human nature, our soul and body. That is why in the parable he ‘set him on his own beast,’ interpreted by the Early Fathers that Christ makes us members of his own body.
There is a similar image in the parable of the Lost Sheep (see Luke 15). The Good Shepherd left 99 sheep in the desert and went after the lost sheep, representing humanity. When he found the lost sheep, he put it on his shoulders, rejoicing.
The inn in this parable represents the Church. The innkeeper represents bishops and priests. Christ establishes his Church which, like an inn, accepts and provides shelter for all. The wounded man should stay here to be taken care of. The Samaritan has to leave, however. He takes out two silver coins and gave them to the innkeeper, saying: ‘Take care of him; and when I come back, I will repay you whatever more you spend.’
Christ indicates his second coming when he will come not to heal our infirmities, but to judge the living and the dead, and to reward each one according to his works.
The silver the Samaritan gives to the innkeeper is the divine grace Christ gives to the Church; it heals and saves souls through the sacraments. Bishops and priests, the ministers of the sacraments of the Church, are the distributors of God’s gifts. They offer to others what they have received: the sacraments and the teaching of Christ. Are they able to spend more? What can they add from themselves to the gift of the Divine Grace? Their labour, their cares, their zeal, which Christ shall recompense them on the day of the Last Judgment.
In this interpretation of the parable of the Good Samaritan, Christ offers himself as the prime example of mercy and compassion. Through his compassion, he takes on our sufferings and becomes the true neighbour of all fallen humanity.
This is a reading of this parable that connects with the assertion in the New Testament reading that God through Christ ‘has rescued us from the power of darkness and transferred us into the kingdom.
The Good Samaritan window in Saint George’s Church, Belfast (Photograph: Patrick Comerford, 2024)
Today’s Prayers (Monday 6 October 2025):
The theme this week (5 to 11 October) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Disability inclusion in Zimbabwe’ (pp 44-45). This theme was introduced yesterday with Reflections from Makomborero Bowa, Lecturer in the Department of Philosophy Religion and Ethics in the University of Zimbabwe.
The USPG Prayer Diary today (Monday 6 October 2025) invites us to pray:
Lord, forgive us for when we have mistreated others. Help us to rejoice that you have made all people in your image.
The Collect:
Lord, give to your people grace to hear and keep your word
that, after the example of your servant William Tyndale,
we may not only profess your gospel
but also be ready to suffer and die for it,
to the honour of your name;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
God our redeemer,
whose Church was strengthened by the blood of your martyr William Tyndale:
so bind us, in life and death, to Christ’s sacrifice
that our lives, broken and offered with his,
may carry his death and proclaim his resurrection in the world;
through Jesus Christ our Lord.
Yesterday’s reflection
Continued tomorrow
The Good Samaritan … a stained glass window in Saint Mary’s Cathedral, Limerick (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
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05 October 2025
Saint Mary’s Church, Thame,
and the patronage and influence
of a local Oxfordshire magnate
Saint Mary’s Church in Thame, Oxfordshire, seen from Church Meadow and the grounds of Thame Cricket Club(Photograph: Patrick Comerford, 2025)
Patrick Comerford
One of the nearby towns that I have enjoyed exploring recently is Thame, a pretty market town in South Oxfordshire, about 21 km (13 miles) east of Oxford, 16 km (10 miles) south-west of Aylesbury, and with a population of about 12,000.
The River Thame on the north side of the town and forms part of the county border between Buckinghamshire and Oxfordshire. I have passed through Thame on the bus between Aylesbury and Oxford at times, and I wanted to see the Church of Saint Mary the Virgin, which is an impressive sight when seen from the bus, looking across Church Meadow and the grounds of Thame Cricket Club.
Thame was founded in the Anglo-Saxon era, when it was part of the kingdom of Wessex. The town began as a settlement by the river from which it takes its name, and was probably founded in 635 CE as the administrative centre of the endowed lands of the Bishop of Dorchester. After the Norman Conquest, the diocese moved to Lincoln and a royal charter was granted in 1215 for the market that is still held every Tuesday.
Saint Mary’s Church, Thame, was first built in the 13th century on the initiative of Bishop Robert Grosseteste of Lincoln (Photograph: Patrick Comerford, 2025)
The earliest feature in Saint Mary’s Church, Thame, is the 12th century base of the font (Photograph: Patrick Comerford, 2025)
Thame had a lengthy monastic presence for 400 years, and the Cistercians founded Thame Abbey in 1138. The abbey church was consecrated in 1145, but the abbey was supressed at the Dissolution of the Monasteries during the Tudor reformation in the 16th century, the church was demolished, and Thame Park was built on the site.
Saint Mary’s Church was first built in the 13th century on the initiative of the Bishop of Lincoln, Saint Robert Grosseteste. He has been described as ‘the greatest product of Oxford University’ and the real founder of the tradition of scientific thought in mediaeval Oxford’, and he gives his name to Lincoln College, Oxford. The first reference to a bell being rung was while Saint Mary’s was still being built in the mid-13th century and Bishop Grosseteste lay dying in 1253. It is said that the bell rang without mortal assistance.
Parts of the original church can still be seen, including the pillars and arches in the nave and the aisle windows that date from the early 14th century. The earliest feature is the 12th century base of the font. The font’s octagonal bowl was re-cut in the 13th century.
The impressive sights in Saint Mary’s include the Tudor-era tombs in the chancel and the south transept, including the very dominant tomb of John Williams, a local magnate, and the chancel stalls with linenfold panelling.
Inside Saint Mary’s Church, Thame, looking towards the east end, chancel and east window (Photograph: Patrick Comerford, 2025)
The church and the neighbouring prebendal houses were both attacked repeatedly in the early 1290s during a violent conflict between the Bishop of Lincoln, Oliver Sutton, and Sir John St John.
Saint Mary’s is a cruciform church. The chancel is Early English Gothic and was built ca 1220, with six lancet windows in its north wall and presumably a similar arrangement in the south wall. It was twice altered in the next few decades: a three-light plate tracery window was inserted in its north wall in the mid-13th century and the five-light east window with geometrical tracery was inserted ca 1280.
If there were lancet windows in the chancel south wall, they were replaced with three two-light Decorated Gothic windows with reticulated tracery, and a double piscina was added at the same time.
The transepts and tower arches also date from the early 13th century. The nave has five-bay north and south aisles with arcades built ca 1260. The aisles were widened in the 14th century, when they acquired their Decorated Gothic windows and doors. The Decorated Gothic south porch has two storeys and a two-bay quadripartite vault.
Inside Saint Mary’s Church, Thame, looking from the chancel screen towards the west end (Photograph: Patrick Comerford, 2025)
The Perpendicular Gothic clerestory is 14th or early 15th century. The tower piers were strengthened in the 15th century and the two upper stages of the tower were built. The north transept was rebuilt in 1442 with five-light Perpendicular Gothic north and east windows with panel tracery. At about the same time, the south transept acquired similar windows and was extended eastwards to form a chapel with a 15th-century piscina.
The south transept was known as Saint Christopher’s Chapel and houses two table tombs belonging to the Quartermain family. The tomb of Richard Quartermain, his wife Sybil and their godson Richard Fowler, dates from 1477 and is notable for the armour depicted on its brasses.
The stalls with linenfold panelling in the chancel came from Thame Abbey in 1540.
The Perpendicular Gothic nave west window was inserted in 1672-1673, making it an example of Gothic survival.
The tomb of John Williams and his wife Elizabeth dominates the chancel of Saint Mary’s Church, Thame (Photograph: Patrick Comerford, 2025)
The chancel has several interesting tombs. The most prominent tomb is that of John Williams (1500-1559), 1st Baron Williams of Thame, and his wife Elizabeth. Williams was a man of great influence and wealth and a courtier during the reigns of Henry VIII, Edward VI, Queen Mary and Queen Elizabeth I.
The chancel also has the tomb of Sir John Clerke, who was knighted by Henry VIII for his part in the capture of Louis I d’Orléans, Duke of Longueville, at the Battle of the Spurs in 1513.
Clerke died in 1539 and his effigy in the chancel in Thame shows him in armour, kneeling at a prayer desk with a prayer book. The scroll above his head is inscribed Sancta Trinitas Unus Deus Misere Nobis, ‘Holy Trinity, One God, have mercy on us’.
Sir John Clerke is depicted in Saint Mary’s Church, Thame, kneeling at a prayer desk with a prayer book (Photograph: Patrick Comerford, 2025)
The north aisle north wall was rebuilt in 1838 under the direction of George Wilkinson. The church was substantially restored between 1889 and 1897 by the architect John Oldrid Scott (1841-1913).
Saint Mary’s tower has a ring of eight bells in F# tenor of approximately 580 kg, all cast by Mears and Stainbank of the Whitechapel Bell Foundry in 1876 from the metal of the former ring of six, and hung in a 19th century oak frame.
The present bells were named in 1997, from the Fruits of the Spirit listed in Galatians 5: 22-25. They are, from treble to tenor; Love, Joy, Peace, Patience, Gentleness, Faithfulness, Humility and Forbearance. There is also a Sanctus bell dedicated to the Virgin Mary which probably dates back to the late 1500s.
The Prebendal House facing the west end of Saint Mary’s Church, Thame (Photograph: Patrick Comerford, 2025)
Facing the west front of the church, the Prebendal House is known to have existed by 1234, and it has and Early English Gothic chapel built ca 1250. The solar room was also 13th century but was enlarged in the 14th century, when the present crown-post roof was added. The rest of the Prebendal House dates from the 15th century.
The hall is 14th century in plan but was later divided, and one part now has a fine 15th century roof. The antiquarian Anthony Wood reported in 1661 that the house was ruinous, and early in the 19th century the remains were in use as a farmhouse and barns. It was restored in 1836.
The Prebendal House was the home of singer songwriter and member of the Bee Gees Robin Gibb and his wife Dwina from 1984. He is buried in Saint Mary’s churchyard.
John Williams was heavily involved in the Dissolution of the Monasteries and was the receiver of Thame Abbey in 1535 (Photograph: Patrick Comerford, 2025)
Lord Williams, who is buried with his wife in the chancel, was heavily involved in the Dissolution of the Monasteries and became receiver of Thame Abbey in 1535. He was related by marriage to the last Abbot of Thame, Robert King.
Williams also obtained the Priory of Elsing Spittle in Cripplegate, London, and had a palace at Rycote which Henry VIII and Catherine Howard visited on their honeymoon. When he died at Ludlow Castle on 14 October 1559, his body was brought back to Rycote and then taken to Thame for burial.
He built the almshouses in Church Lane in 1550. He died in 1559, and his will established the local grammar school. Its original building, completed in 1569, stands next to the almshouses. The school moved to its current premises in Oxford Road in 1880, and it became a comprehensive school in 1971 with the name Lord Williams’s School.
The Perpendicular Gothic nave west window in Saint Mary’s Church, Thame, was inserted in 1672-1673 (Photograph: Patrick Comerford, 2025)
A statue of the Virgin Mary with the Christ Child above the south porch (Photograph: Patrick Comerford, 2025)
Thame Church brings together Saint Mary’s Church, Thame, Barley Hill Church and Saint Catherine’s Church, Towersey. The ministry team includes the Revd Mike Reading, Team Rector since 2020; the Revd Andy McCulloch, Team Vicar, the Revd Graham Choldcroft, Associate Minister, and the Revd Heather McCulloch, Associate Vicar.
• There are two Sunday services at Saint Mary’s Church, Thame: 9 am Holy Communion (Common Worship); 11 am informal service, with Holy Communion on the first Sunday of each month. Morning Prayer is said every weekday morning at 9 am and Compline at 8 pm.
The five-light East Window with geometrical tracery was inserted ca 1280 (Photograph: Patrick Comerford, 2025)
There are two Sunday morning services in Saint Mary’s Church, Thame: Holy Communion at 9 and an informal service at 11 (Photograph: Patrick Comerford, 2025)
Patrick Comerford
One of the nearby towns that I have enjoyed exploring recently is Thame, a pretty market town in South Oxfordshire, about 21 km (13 miles) east of Oxford, 16 km (10 miles) south-west of Aylesbury, and with a population of about 12,000.
The River Thame on the north side of the town and forms part of the county border between Buckinghamshire and Oxfordshire. I have passed through Thame on the bus between Aylesbury and Oxford at times, and I wanted to see the Church of Saint Mary the Virgin, which is an impressive sight when seen from the bus, looking across Church Meadow and the grounds of Thame Cricket Club.
Thame was founded in the Anglo-Saxon era, when it was part of the kingdom of Wessex. The town began as a settlement by the river from which it takes its name, and was probably founded in 635 CE as the administrative centre of the endowed lands of the Bishop of Dorchester. After the Norman Conquest, the diocese moved to Lincoln and a royal charter was granted in 1215 for the market that is still held every Tuesday.
Saint Mary’s Church, Thame, was first built in the 13th century on the initiative of Bishop Robert Grosseteste of Lincoln (Photograph: Patrick Comerford, 2025)
The earliest feature in Saint Mary’s Church, Thame, is the 12th century base of the font (Photograph: Patrick Comerford, 2025)
Thame had a lengthy monastic presence for 400 years, and the Cistercians founded Thame Abbey in 1138. The abbey church was consecrated in 1145, but the abbey was supressed at the Dissolution of the Monasteries during the Tudor reformation in the 16th century, the church was demolished, and Thame Park was built on the site.
Saint Mary’s Church was first built in the 13th century on the initiative of the Bishop of Lincoln, Saint Robert Grosseteste. He has been described as ‘the greatest product of Oxford University’ and the real founder of the tradition of scientific thought in mediaeval Oxford’, and he gives his name to Lincoln College, Oxford. The first reference to a bell being rung was while Saint Mary’s was still being built in the mid-13th century and Bishop Grosseteste lay dying in 1253. It is said that the bell rang without mortal assistance.
Parts of the original church can still be seen, including the pillars and arches in the nave and the aisle windows that date from the early 14th century. The earliest feature is the 12th century base of the font. The font’s octagonal bowl was re-cut in the 13th century.
The impressive sights in Saint Mary’s include the Tudor-era tombs in the chancel and the south transept, including the very dominant tomb of John Williams, a local magnate, and the chancel stalls with linenfold panelling.
Inside Saint Mary’s Church, Thame, looking towards the east end, chancel and east window (Photograph: Patrick Comerford, 2025)
The church and the neighbouring prebendal houses were both attacked repeatedly in the early 1290s during a violent conflict between the Bishop of Lincoln, Oliver Sutton, and Sir John St John.
Saint Mary’s is a cruciform church. The chancel is Early English Gothic and was built ca 1220, with six lancet windows in its north wall and presumably a similar arrangement in the south wall. It was twice altered in the next few decades: a three-light plate tracery window was inserted in its north wall in the mid-13th century and the five-light east window with geometrical tracery was inserted ca 1280.
If there were lancet windows in the chancel south wall, they were replaced with three two-light Decorated Gothic windows with reticulated tracery, and a double piscina was added at the same time.
The transepts and tower arches also date from the early 13th century. The nave has five-bay north and south aisles with arcades built ca 1260. The aisles were widened in the 14th century, when they acquired their Decorated Gothic windows and doors. The Decorated Gothic south porch has two storeys and a two-bay quadripartite vault.
Inside Saint Mary’s Church, Thame, looking from the chancel screen towards the west end (Photograph: Patrick Comerford, 2025)
The Perpendicular Gothic clerestory is 14th or early 15th century. The tower piers were strengthened in the 15th century and the two upper stages of the tower were built. The north transept was rebuilt in 1442 with five-light Perpendicular Gothic north and east windows with panel tracery. At about the same time, the south transept acquired similar windows and was extended eastwards to form a chapel with a 15th-century piscina.
The south transept was known as Saint Christopher’s Chapel and houses two table tombs belonging to the Quartermain family. The tomb of Richard Quartermain, his wife Sybil and their godson Richard Fowler, dates from 1477 and is notable for the armour depicted on its brasses.
The stalls with linenfold panelling in the chancel came from Thame Abbey in 1540.
The Perpendicular Gothic nave west window was inserted in 1672-1673, making it an example of Gothic survival.
The tomb of John Williams and his wife Elizabeth dominates the chancel of Saint Mary’s Church, Thame (Photograph: Patrick Comerford, 2025)
The chancel has several interesting tombs. The most prominent tomb is that of John Williams (1500-1559), 1st Baron Williams of Thame, and his wife Elizabeth. Williams was a man of great influence and wealth and a courtier during the reigns of Henry VIII, Edward VI, Queen Mary and Queen Elizabeth I.
The chancel also has the tomb of Sir John Clerke, who was knighted by Henry VIII for his part in the capture of Louis I d’Orléans, Duke of Longueville, at the Battle of the Spurs in 1513.
Clerke died in 1539 and his effigy in the chancel in Thame shows him in armour, kneeling at a prayer desk with a prayer book. The scroll above his head is inscribed Sancta Trinitas Unus Deus Misere Nobis, ‘Holy Trinity, One God, have mercy on us’.
Sir John Clerke is depicted in Saint Mary’s Church, Thame, kneeling at a prayer desk with a prayer book (Photograph: Patrick Comerford, 2025)
The north aisle north wall was rebuilt in 1838 under the direction of George Wilkinson. The church was substantially restored between 1889 and 1897 by the architect John Oldrid Scott (1841-1913).
Saint Mary’s tower has a ring of eight bells in F# tenor of approximately 580 kg, all cast by Mears and Stainbank of the Whitechapel Bell Foundry in 1876 from the metal of the former ring of six, and hung in a 19th century oak frame.
The present bells were named in 1997, from the Fruits of the Spirit listed in Galatians 5: 22-25. They are, from treble to tenor; Love, Joy, Peace, Patience, Gentleness, Faithfulness, Humility and Forbearance. There is also a Sanctus bell dedicated to the Virgin Mary which probably dates back to the late 1500s.
The Prebendal House facing the west end of Saint Mary’s Church, Thame (Photograph: Patrick Comerford, 2025)
Facing the west front of the church, the Prebendal House is known to have existed by 1234, and it has and Early English Gothic chapel built ca 1250. The solar room was also 13th century but was enlarged in the 14th century, when the present crown-post roof was added. The rest of the Prebendal House dates from the 15th century.
The hall is 14th century in plan but was later divided, and one part now has a fine 15th century roof. The antiquarian Anthony Wood reported in 1661 that the house was ruinous, and early in the 19th century the remains were in use as a farmhouse and barns. It was restored in 1836.
The Prebendal House was the home of singer songwriter and member of the Bee Gees Robin Gibb and his wife Dwina from 1984. He is buried in Saint Mary’s churchyard.
John Williams was heavily involved in the Dissolution of the Monasteries and was the receiver of Thame Abbey in 1535 (Photograph: Patrick Comerford, 2025)
Lord Williams, who is buried with his wife in the chancel, was heavily involved in the Dissolution of the Monasteries and became receiver of Thame Abbey in 1535. He was related by marriage to the last Abbot of Thame, Robert King.
Williams also obtained the Priory of Elsing Spittle in Cripplegate, London, and had a palace at Rycote which Henry VIII and Catherine Howard visited on their honeymoon. When he died at Ludlow Castle on 14 October 1559, his body was brought back to Rycote and then taken to Thame for burial.
He built the almshouses in Church Lane in 1550. He died in 1559, and his will established the local grammar school. Its original building, completed in 1569, stands next to the almshouses. The school moved to its current premises in Oxford Road in 1880, and it became a comprehensive school in 1971 with the name Lord Williams’s School.
The Perpendicular Gothic nave west window in Saint Mary’s Church, Thame, was inserted in 1672-1673 (Photograph: Patrick Comerford, 2025)
A statue of the Virgin Mary with the Christ Child above the south porch (Photograph: Patrick Comerford, 2025)
Thame Church brings together Saint Mary’s Church, Thame, Barley Hill Church and Saint Catherine’s Church, Towersey. The ministry team includes the Revd Mike Reading, Team Rector since 2020; the Revd Andy McCulloch, Team Vicar, the Revd Graham Choldcroft, Associate Minister, and the Revd Heather McCulloch, Associate Vicar.
• There are two Sunday services at Saint Mary’s Church, Thame: 9 am Holy Communion (Common Worship); 11 am informal service, with Holy Communion on the first Sunday of each month. Morning Prayer is said every weekday morning at 9 am and Compline at 8 pm.
The five-light East Window with geometrical tracery was inserted ca 1280 (Photograph: Patrick Comerford, 2025)
There are two Sunday morning services in Saint Mary’s Church, Thame: Holy Communion at 9 and an informal service at 11 (Photograph: Patrick Comerford, 2025)
Daily prayer in Ordinary Time 2025:
146, Sunday 5 October 2025,
Sixteenth Sunday after Trinity (Trinity XVI)
You could say to this mulberry tree, “Be uprooted and planted in the sea,” and it would obey you (Luke 17: 6) … a mulberry tree in Stoke Bruerne, Northamptonshire (Photograph: Patrick Comerford, 2024)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar, and today is the Sixteenth Sunday after Trinity (Trinity XVI, 5 October), and is being observed in some churches as Creation Sunday. Later this morning, I hope to sing with the choir at the Parish Eucharist in Saint Mary and Giles Church, Stony Stratford, as a new choir term begins and Jacob Collins takes up his role as Organist and Director of Music.
Before today begins, however, I am taking some quiet time this morning to give thanks, and for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The sycamore fig, the mulberry and the fig are all related … a fig tree near Pavlos Beach in Platanias near Rethymnon (Photograph: Patrick Comerford, 2025)
Luke 17: 5-10 (NRSVA)
5 The apostles said to the Lord, ‘Increase our faith!’ 6 The Lord replied, ‘If you had faith the size of a mustard seed, you could say to this mulberry tree, “Be uprooted and planted in the sea,” and it would obey you.
7 ‘Who among you would say to your slave who has just come in from ploughing or tending sheep in the field, “Come here at once and take your place at the table”? 8 Would you not rather say to him, “Prepare supper for me, put on your apron and serve me while I eat and drink; later you may eat and drink”? 9 Do you thank the slave for doing what was commanded? 10 So you also, when you have done all that you were ordered to do, say, “We are worthless slaves; we have done only what we ought to have done!”.’
5 Καὶ εἶπαν οἱ ἀπόστολοι τῷ κυρίῳ, Πρόσθες ἡμῖν πίστιν. 6 εἶπεν δὲ ὁ κύριος, Εἰ ἔχετε πίστιν ὡς κόκκον σινάπεως, ἐλέγετε ἂν τῇ συκαμίνῳ [ταύτῃ], Ἐκριζώθητι καὶ φυτεύθητι ἐν τῇ θαλάσσῃ: καὶ ὑπήκουσεν ἂν ὑμῖν.
7 Τίς δὲ ἐξ ὑμῶν δοῦλον ἔχων ἀροτριῶντα ἢ ποιμαίνοντα, ὃς εἰσελθόντι ἐκ τοῦ ἀγροῦ ἐρεῖ αὐτῷ, Εὐθέως παρελθὼν ἀνάπεσε, 8 ἀλλ' οὐχὶ ἐρεῖ αὐτῷ, Ἑτοίμασον τί δειπνήσω, καὶ περιζωσάμενος διακόνει μοι ἕως φάγω καὶ πίω, καὶ μετὰ ταῦτα φάγεσαι καὶ πίεσαι σύ; 9 μὴ ἔχει χάριν τῷ δούλῳ ὅτι ἐποίησεν τὰ διαταχθέντα; 10 οὕτως καὶ ὑμεῖς, ὅταν ποιήσητε πάντα τὰ διαταχθέντα ὑμῖν, λέγετε ὅτι Δοῦλοι ἀχρεῖοί ἐσμεν, ὃ ὠφείλομεν ποιῆσαι πεποιήκαμεν.
‘If you have faith the size of a mustard seed’ (Luke 17: 6) … Wisdom (Sophia) and her daughters Faith, Hope and Love depicted in a fresco in the Church of the Transfiguration in Piskopianó in Crete (Photograph: Patrick Comerford, 2024)
Today’s Reflection:
The Gospel reading (Luke 17: 5-10) is a short one. But it is a reminder that our relationship with God makes obedience to God a duty to be fulfilled and not an occasion for reward.
The apostles ask for an increase in faith. But I imagine, once again, like so many other occasions, they are missing the mark. They want an increase in faith rather than a deepening of faith. It is one of those moments when the people involved think that quantity matters more than quality, and Jesus replies by giving a good illustration of how they might considered the concept that in many cases less may mean more and more may mean less.
I have discussed in the past the trees in this reading, and a similar image in Saint Matthew’s Gospel (Matthew 17: 14-20), the size of a mustard seed and mustard bush, and the connections between mulberry trees, sycamore trees and fig trees. But, whatever about the size of seeds, bushes, and trees, how could we possibly measure the size of faith?
Is the immeasurable size of faith more important than valuing a faith that is alive and growing. Surely a small measure of faith that relates to God is more important than a faith that we use to seek attraction to ourselves or to browbeat our theological and political opponents? This is displayed in a recent blasphemous video clip in which Pete Hesgeth recites the Lord’s Prayer, dramatic music swells and the the screen is filled with images of fighter jets and missiles flying, paratroopers tumbling from planes, a waving American flag and Hegseth standing and saluting alongside Donald Trump.
This was not patriotism, this was idolatry. The Lord’s Prayer is about God’s reign, not America’s military might. To merge the gospel with nationalism is to distort it into a false religion. Christian nationalism confuses the Kingdom of God with the kingdoms of this earth. The Lord’s Prayer should never be a soundtrack for missiles and tanks – it is the prayer of the poor, the meek, the merciful, and those who hunger and thirst for righteousness.
I find it interesting how the apostles’ request in verse 5, Πρόσθες ἡμῖν πίστιν (‘Increase our faith!’) is phrased in the plural, and that Christ replies to them in verse 6 in the plural, Εἰ ἔχετε πίστιν (‘If you had faith …’ ), and continues to address them collectively.
Too often, I hear people relate this passage to personal, internalised faith, and the need for individuals to find and nurture such faith. But, in the year we are marking the 1,700th anniversary of the Nicene Creed, it is worth reminding ourselves that the faith expressed in this Creed, is expressed collectively and in the plural: Πιστεύομεν εἰς ἕνα Θεὸν Πατέρα παντοκράτορα … ‘We believe in One God, the Father Almighty …’. The Nicene Creed is about the salvation of all humanity and not about individual salvation (τὸν δι' ἡμᾶς τοὺς ἀνθρώπους); and we conclude collectively, ‘we look for the resurrection of the dead, and the life of the world to come’ (προσδοκοῦμεν ἀνάστασιν νεκρῶν, καὶ ζωὴν τοῦ μέλλοντος αἰῶνος).
It is regrettable that the Latin liturgical version turned this into an individual confession of faith: Credo in unum Deum …, ‘I believe in one God …’ This was carried over at the Anglican reformation into the Book of Common Prayer. This was rectified in the past half century in the English translations of the Nicene Creed by the International Consultation on English Texts in 1975 and by the English Language Liturgical Consultation in 1988, texts now in general use among Roman Catholics and Anglicans. But the version in the 1662 Book of Common Prayer is still in use in many churches of the Anglican Communion.
There are two other Greek words in this short passage that are also worth considering.
In verse 8, the word to serve, διακονέω (diakonéo), relates particularly to supplying food and drink. It means to be a servant, attendant, domestic, to serve, wait upon. It is the same term that gives us the word ‘deacon’ in the ministry of the Church.
The story is told about a young curate in his first year of ordained ministry, and who was attending a parish function for pensioners. When he was asked by the rector’s wife to go around the tables and top up the cups of tea, he protested, insinuating that this was not what he had been ordained for.
‘Oh,’ said the rector’s wife. ‘Did you not know it’s a deacon’s job to serve at tables.’
In the New Testament, the service of this type of servant is different to the role of a steward or a slave. It means to minister to someone, to render service to them, to serve or minister to them; to wait at a table and to offer food and drink to the guests. It often had a special reference to women and the preparation of food. It relates to supplying food and the necessities of life.
The second word, δοῦλος (doulos), in verses 7, 9 and 10, refers to a slave, someone who is in a servile condition. But it also refers metaphorically to someone who gives himself or herself up to the will of another, those whose service is used by Christ in extending and advancing his cause.
Are ordinands expecting to be servants and slaves in the ministry of the Church?
When we become priests, we need to remember that we still remain deacons.
Indeed, with the announcement of a new Archbishop of Canterbury two days ago, we need to remember too that bishops and archbishops remain deacons in the Church of God, slaves and servants of God and of his Kingdom.
Faith (centre), Hope and Charity in the window by Sir Edward Burne-Jones in Saint Edburg’s Church, Bicester (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Sunday 5 October 2025, Trinity XVI):
The theme this week (5 to 11 October) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Disability inclusion in Zimbabwe’ (pp 44-45). This theme is introduced today with Reflections from Makomborero Bowa, Lecturer in the Department of Philosophy Religion and Ethics at the University of Zimbabwe:
After my brother was severely injured, I became frustrated by the lack of provisions for people with disabilities, especially in the Church. In principle, the Zimbabwean government is one of the most ‘disability friendly’ nations supported by a world-leading National Disability Policy, launched in 2021. In practice, however, the reality is very different and many experience heightened exclusion and social suffering which is felt in relation to poverty, including in churches.
I believe the break between policy and practice must be solved by a change in attitude. Policy has failed. We need a greater solution, and the Church already has it! When we look at Jesus’ life, we see numerous examples of disability inclusion. Think how different things would be if we anchored our activities around His example and were inspired by the fact that all are made in the image of God.
Adapting buildings without changing attitudes makes no sense – it’s hypocritical. Our church leaders are the key authority to bring about transformation, but we can all lead the way in creating a truly inclusive community. They command the moral authority necessary for achieving the kind of progressive and inclusive future envisaged in the message of Christ. My vision for the Anglican Communion is a thought-provoking process of self-reflection – ‘What have we done and what have we not done?’ There is still time to correct our mistakes. The whole message of Christ is about redemption. We can still do the right thing.
Makomborero Bowa is part of the Fellowship of Anglican Scholars of Theology, a network of scholars with fresh perspectives on theology. Find out more: uspg.org.uk/feast
The USPG Prayer Diary today (Sunday 5 October 2025, Trinity XVI) invites us to pray by reading and meditating on Luke 17: 5-10.
The Collect:
O Lord, we beseech you mercifully to hear the prayers
of your people who call upon you;
and grant that they may both perceive and know
what things they ought to do,
and also may have grace and power faithfully to fulfil them;
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:
Almighty God,
you have taught us through your Son
that love is the fulfilling of the law:
grant that we may love you with our whole heart
and our neighbours as ourselves;
through Jesus Christ our Lord.
Additional Collect:
Lord of creation,
whose glory is around and within us:
open our eyes to your wonders,
that we may serve you with reverence
and know your peace at our lives’ end,
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
Πιστεύομεν εἰς ἕνα Θεὸν Πατέρα παντοκράτορα … ‘We believe in One God, the Father Almighty …’ (Nicene Creed) … Christ the Pantocrator depicted in church domes in Rethymnon, Panormos and Iraklion in Crete (Photographs: Patrick Comerford, 2025)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar, and today is the Sixteenth Sunday after Trinity (Trinity XVI, 5 October), and is being observed in some churches as Creation Sunday. Later this morning, I hope to sing with the choir at the Parish Eucharist in Saint Mary and Giles Church, Stony Stratford, as a new choir term begins and Jacob Collins takes up his role as Organist and Director of Music.
Before today begins, however, I am taking some quiet time this morning to give thanks, and for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The sycamore fig, the mulberry and the fig are all related … a fig tree near Pavlos Beach in Platanias near Rethymnon (Photograph: Patrick Comerford, 2025)
Luke 17: 5-10 (NRSVA)
5 The apostles said to the Lord, ‘Increase our faith!’ 6 The Lord replied, ‘If you had faith the size of a mustard seed, you could say to this mulberry tree, “Be uprooted and planted in the sea,” and it would obey you.
7 ‘Who among you would say to your slave who has just come in from ploughing or tending sheep in the field, “Come here at once and take your place at the table”? 8 Would you not rather say to him, “Prepare supper for me, put on your apron and serve me while I eat and drink; later you may eat and drink”? 9 Do you thank the slave for doing what was commanded? 10 So you also, when you have done all that you were ordered to do, say, “We are worthless slaves; we have done only what we ought to have done!”.’
5 Καὶ εἶπαν οἱ ἀπόστολοι τῷ κυρίῳ, Πρόσθες ἡμῖν πίστιν. 6 εἶπεν δὲ ὁ κύριος, Εἰ ἔχετε πίστιν ὡς κόκκον σινάπεως, ἐλέγετε ἂν τῇ συκαμίνῳ [ταύτῃ], Ἐκριζώθητι καὶ φυτεύθητι ἐν τῇ θαλάσσῃ: καὶ ὑπήκουσεν ἂν ὑμῖν.
7 Τίς δὲ ἐξ ὑμῶν δοῦλον ἔχων ἀροτριῶντα ἢ ποιμαίνοντα, ὃς εἰσελθόντι ἐκ τοῦ ἀγροῦ ἐρεῖ αὐτῷ, Εὐθέως παρελθὼν ἀνάπεσε, 8 ἀλλ' οὐχὶ ἐρεῖ αὐτῷ, Ἑτοίμασον τί δειπνήσω, καὶ περιζωσάμενος διακόνει μοι ἕως φάγω καὶ πίω, καὶ μετὰ ταῦτα φάγεσαι καὶ πίεσαι σύ; 9 μὴ ἔχει χάριν τῷ δούλῳ ὅτι ἐποίησεν τὰ διαταχθέντα; 10 οὕτως καὶ ὑμεῖς, ὅταν ποιήσητε πάντα τὰ διαταχθέντα ὑμῖν, λέγετε ὅτι Δοῦλοι ἀχρεῖοί ἐσμεν, ὃ ὠφείλομεν ποιῆσαι πεποιήκαμεν.
‘If you have faith the size of a mustard seed’ (Luke 17: 6) … Wisdom (Sophia) and her daughters Faith, Hope and Love depicted in a fresco in the Church of the Transfiguration in Piskopianó in Crete (Photograph: Patrick Comerford, 2024)
Today’s Reflection:
The Gospel reading (Luke 17: 5-10) is a short one. But it is a reminder that our relationship with God makes obedience to God a duty to be fulfilled and not an occasion for reward.
The apostles ask for an increase in faith. But I imagine, once again, like so many other occasions, they are missing the mark. They want an increase in faith rather than a deepening of faith. It is one of those moments when the people involved think that quantity matters more than quality, and Jesus replies by giving a good illustration of how they might considered the concept that in many cases less may mean more and more may mean less.
I have discussed in the past the trees in this reading, and a similar image in Saint Matthew’s Gospel (Matthew 17: 14-20), the size of a mustard seed and mustard bush, and the connections between mulberry trees, sycamore trees and fig trees. But, whatever about the size of seeds, bushes, and trees, how could we possibly measure the size of faith?
Is the immeasurable size of faith more important than valuing a faith that is alive and growing. Surely a small measure of faith that relates to God is more important than a faith that we use to seek attraction to ourselves or to browbeat our theological and political opponents? This is displayed in a recent blasphemous video clip in which Pete Hesgeth recites the Lord’s Prayer, dramatic music swells and the the screen is filled with images of fighter jets and missiles flying, paratroopers tumbling from planes, a waving American flag and Hegseth standing and saluting alongside Donald Trump.
This was not patriotism, this was idolatry. The Lord’s Prayer is about God’s reign, not America’s military might. To merge the gospel with nationalism is to distort it into a false religion. Christian nationalism confuses the Kingdom of God with the kingdoms of this earth. The Lord’s Prayer should never be a soundtrack for missiles and tanks – it is the prayer of the poor, the meek, the merciful, and those who hunger and thirst for righteousness.
I find it interesting how the apostles’ request in verse 5, Πρόσθες ἡμῖν πίστιν (‘Increase our faith!’) is phrased in the plural, and that Christ replies to them in verse 6 in the plural, Εἰ ἔχετε πίστιν (‘If you had faith …’ ), and continues to address them collectively.
Too often, I hear people relate this passage to personal, internalised faith, and the need for individuals to find and nurture such faith. But, in the year we are marking the 1,700th anniversary of the Nicene Creed, it is worth reminding ourselves that the faith expressed in this Creed, is expressed collectively and in the plural: Πιστεύομεν εἰς ἕνα Θεὸν Πατέρα παντοκράτορα … ‘We believe in One God, the Father Almighty …’. The Nicene Creed is about the salvation of all humanity and not about individual salvation (τὸν δι' ἡμᾶς τοὺς ἀνθρώπους); and we conclude collectively, ‘we look for the resurrection of the dead, and the life of the world to come’ (προσδοκοῦμεν ἀνάστασιν νεκρῶν, καὶ ζωὴν τοῦ μέλλοντος αἰῶνος).
It is regrettable that the Latin liturgical version turned this into an individual confession of faith: Credo in unum Deum …, ‘I believe in one God …’ This was carried over at the Anglican reformation into the Book of Common Prayer. This was rectified in the past half century in the English translations of the Nicene Creed by the International Consultation on English Texts in 1975 and by the English Language Liturgical Consultation in 1988, texts now in general use among Roman Catholics and Anglicans. But the version in the 1662 Book of Common Prayer is still in use in many churches of the Anglican Communion.
There are two other Greek words in this short passage that are also worth considering.
In verse 8, the word to serve, διακονέω (diakonéo), relates particularly to supplying food and drink. It means to be a servant, attendant, domestic, to serve, wait upon. It is the same term that gives us the word ‘deacon’ in the ministry of the Church.
The story is told about a young curate in his first year of ordained ministry, and who was attending a parish function for pensioners. When he was asked by the rector’s wife to go around the tables and top up the cups of tea, he protested, insinuating that this was not what he had been ordained for.
‘Oh,’ said the rector’s wife. ‘Did you not know it’s a deacon’s job to serve at tables.’
In the New Testament, the service of this type of servant is different to the role of a steward or a slave. It means to minister to someone, to render service to them, to serve or minister to them; to wait at a table and to offer food and drink to the guests. It often had a special reference to women and the preparation of food. It relates to supplying food and the necessities of life.
The second word, δοῦλος (doulos), in verses 7, 9 and 10, refers to a slave, someone who is in a servile condition. But it also refers metaphorically to someone who gives himself or herself up to the will of another, those whose service is used by Christ in extending and advancing his cause.
Are ordinands expecting to be servants and slaves in the ministry of the Church?
When we become priests, we need to remember that we still remain deacons.
Indeed, with the announcement of a new Archbishop of Canterbury two days ago, we need to remember too that bishops and archbishops remain deacons in the Church of God, slaves and servants of God and of his Kingdom.
Faith (centre), Hope and Charity in the window by Sir Edward Burne-Jones in Saint Edburg’s Church, Bicester (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Sunday 5 October 2025, Trinity XVI):
The theme this week (5 to 11 October) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Disability inclusion in Zimbabwe’ (pp 44-45). This theme is introduced today with Reflections from Makomborero Bowa, Lecturer in the Department of Philosophy Religion and Ethics at the University of Zimbabwe:
After my brother was severely injured, I became frustrated by the lack of provisions for people with disabilities, especially in the Church. In principle, the Zimbabwean government is one of the most ‘disability friendly’ nations supported by a world-leading National Disability Policy, launched in 2021. In practice, however, the reality is very different and many experience heightened exclusion and social suffering which is felt in relation to poverty, including in churches.
I believe the break between policy and practice must be solved by a change in attitude. Policy has failed. We need a greater solution, and the Church already has it! When we look at Jesus’ life, we see numerous examples of disability inclusion. Think how different things would be if we anchored our activities around His example and were inspired by the fact that all are made in the image of God.
Adapting buildings without changing attitudes makes no sense – it’s hypocritical. Our church leaders are the key authority to bring about transformation, but we can all lead the way in creating a truly inclusive community. They command the moral authority necessary for achieving the kind of progressive and inclusive future envisaged in the message of Christ. My vision for the Anglican Communion is a thought-provoking process of self-reflection – ‘What have we done and what have we not done?’ There is still time to correct our mistakes. The whole message of Christ is about redemption. We can still do the right thing.
Makomborero Bowa is part of the Fellowship of Anglican Scholars of Theology, a network of scholars with fresh perspectives on theology. Find out more: uspg.org.uk/feast
The USPG Prayer Diary today (Sunday 5 October 2025, Trinity XVI) invites us to pray by reading and meditating on Luke 17: 5-10.
The Collect:
O Lord, we beseech you mercifully to hear the prayers
of your people who call upon you;
and grant that they may both perceive and know
what things they ought to do,
and also may have grace and power faithfully to fulfil them;
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:
Almighty God,
you have taught us through your Son
that love is the fulfilling of the law:
grant that we may love you with our whole heart
and our neighbours as ourselves;
through Jesus Christ our Lord.
Additional Collect:
Lord of creation,
whose glory is around and within us:
open our eyes to your wonders,
that we may serve you with reverence
and know your peace at our lives’ end,
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
Πιστεύομεν εἰς ἕνα Θεὸν Πατέρα παντοκράτορα … ‘We believe in One God, the Father Almighty …’ (Nicene Creed) … Christ the Pantocrator depicted in church domes in Rethymnon, Panormos and Iraklion in Crete (Photographs: Patrick Comerford, 2025)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
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04 October 2025
Four churches or chapels
in Bicester tell the stories
of Methodists and of
Dissenters in Bicester
Bicester Methodist Church on the corner of Sheep Street and Bell Lane was built in 1927 (Photograph: Patrick Comerford, 2025)
Patrick Comerford
During my recent walkabouts in Bicester, I have visited both Saint Edburg’s Church, the Church of England parish church, and the Church of the Immaculate Conception, the Roman Catholic parish church.
I also went in search of the site of the pre-Reformation Augustinian priory in the Oxfordshire market town. Little remains of the original Priory but excavations and written accounts have provided a picture of the priory and what life was like there.
Old Place Yard with its turreted dovecote, is believed to occupy part of the site of the 12th century priory. The present dovecote at Old Place Yard was heavily altered in the 1960s after the original structure and stable buildings were damaged in a fire in the 1960s.
But as I walked around I found four other churches or chapels in Bicester: two Methodist churches, one still active and the other now a shop on Sheep Street; a former Congregational church on Chapel Lane; and the unusual Dissenters’ chapel in the cemetery beside Saint Edburg’s Church.
A cross embedded in the brick work on the north side of Bicester Methodist Church (Photograph: Patrick Comerford, 2025)
Bicester Methodist Church in the centre of the town is at the end of Sheep Street on the corner with Bell Lane. It was built in 1927 to replace the original Methodist church on the opposite side of Sheep Street, and was originally known as the Grainger Hargreaves Memorial Church.
Methodism in Bicester began after a Mrs J Bowerman was ‘awakened’ while she heard John Wesley preaching in Brackley in Northamptonshire, close to Banbury, Bicester and Buckingham, in 1748. When she and her husband settled in Bicester, they first attended Saint Edburg’s Church, but they soon arranged for the Methodist minister in Brackley to visit Bicester. A room in a farmhouse on what became the site of the later Wesley Hall was used for those early services, and a building in Sheep Street was licensed as a chapel in 1816.
As the Methodism grew in Bicester, it was threatened with schism. In May 1843, preachers of the Primitive Methodists or ‘Ranters’ in Oxford began to preach in the Market Square and attempts by local people to stop them preaching created a disturbance.
Over time, two separate branches of Wesleyanism emerged in Bicester. One stayed on the site of the farmhouse and eventually built what became the Wesley Hall; the other bought a site in North Street and built a chapel there in 1840. A schoolroom was added 40 years later. The chapel was enlarged, new seats were installed in 1892 and the gallery was added, and an organ was installed in 1904.
The two separate churches eventually outgrew their buildings and outgrew their differences. They came together in 1890 and formed the United Methodist Free Church. They decided to build one shared church, a site was acquired by 1919 and a row of cottages at 72-78 Sheep Street was demolished to clear the site for the church. The old chapel in North Street was sold in 1925 to the Jersey Lodge of Masons and became the Masonic Weyland Hall.
Wesley Hall on Sheep Street, Bicester, is now a bedding and furniture shop (Photograph: Patrick Comerford, 2025)
The Wesley Hall in Sheep Street continued to be used as a church until the new one was built. It was then used as a church hall and as a Sunday School until a new hall was built behind the new church. Wesley Hall was sold to Woolworths in 1955. It later became Coxeters furniture shop and is now Home Comforts.
When the new church opened in 1927, it was named the Grainger Hargreaves Memorial Church in memory of the Revd Grainger Hargreaves (1855-1923) who had spent many years of his ministry in China and then in Australia and New Zealand. He was chair of the Oxford District and Superintendent of Wesley Memorial Church for 18 years. He moved to Bicester in 1921 but died on Christmas Day 1923.
The foundation stone was laid on 23 September 1926, and new church was opened by Mrs J Vanner Early of Witney on 23 June 1927. The builders were Cannon, Green and Co of Aylesbury.
The name Wesley Hall and the date 1863 can still be seen on the Sheep Street facade (Photograph: Patrick Comerford, 2025)
The architectural historian Sir Niklaus Pevsner, has described Bicester Methodist Church as ‘an extraordinary mixture’ of architectural styles and motifs. The three tall lancet windows in the centre of the front façade harken back to the earliest mediaeval Gothic design, the flowing curvilinear tracery at their heads is typical of art nouveaux, while the central fielded panel with its very unusual flanking geometric pilasters has art deco styling.
Methodist churches were often built as rather simple chapels, with a single main entrance opening into an open meeting hall. The form of the building in Bicester, however, is much more complex with small projecting wings on the side elevations and an imposing façade with decorative stone and brickwork. A tower was originally planned for one corner.
Inside, the central hall or nave faces a raised platform with pointed arches and carved foliate capitals and it looks like a Victorian gothic revival chancel in all but name. The ceiling is fashioned like a Tudor hammer-beam roof. The curvilinear motif outside is repeated in the pierced wooden panels between the collar beams. The windows have domestic Edwardian stained glass flower motifs, but great swags of art nouveau tracery.
A two-manual organ by Albert Keates of Sheffield installed in 1942 was a gift from George Layton, one of the church the organist for 50 years. He had opened the first garage in London Road in Bicester in 1910.
The planned tower was never built, but an extension, built at the rear in Victoria Road in the 1950s, hosts many community events.
The Revd Jocelyn Bennett is the minister of Bicester Methodist Church. Sunday services are usually at 10:45 am and 6:15 pm, and the church provides opportunities through the week for times of prayer and worship. The church is also used by Bicester Elim Church on Sunday afternoons.
The former Bicester Congregational Church on Chapel Street, Bicester (Photograph: Patrick Comerford, 2025)
The story of Dissenters in Bicester goes back to the reign of Elizabeth I, when a dispute over doctrinal matters broke out between the vicar and his parishioners. Order was restored, but Nonconformity resurfaced in 1654 when the Cromwellian commissioners appointed as vicar William Hall, a ‘godly and painful’ preacher who had been the curate in Bicester for some years.
The Bicester Congregational Church emerged after Presbyterians and ‘Independents’, the heirs of the Puritan tradition, were ejected from parish churches in 1662.
A Presbyterian congregation met secretly before being formally licensed in 1672 after a meeting in Bicester with John Troughton, who had been ejected from Saint John’s College, Oxford. Troughton was licensed as a preacher under the Declaration of Indulgence, and when he died in 1681 he was buried at Bicester parish church.
By 1669, ‘separatists’, said to be 100 to 200 in number, met in the barn of a baker, Thomas Harris. Samuel Lee, an eminent Puritan divine who lived at Bignell in 1664-1678, also ‘sometimes kept conventicles at Bicester’. Nevertheless, the Compton Census of 1676 and Bishop Fell in a report ca 1685 recorded no dissenters.
Henry Cornish became the first pastor of the congregation in 1690. A contemporary, critical pamphlet said he preached ‘for profit’s sake to silly women and other obstinate people’. Cornish died in 1698.
A chapel was first built Water Lane, now Chapel Street, and was licensed for public worship in 1728. The chapel became an important centre for Nonconformists in the surrounding area and a Sunday school was established in 1794. The chapel was enlarged and licensed for marriages in 1839 and a schoolroom was added in 1873.
A Presbyterian congregation met secretly in Bicester before being legally licensed in 1672 (Photograph: Patrick Comerford, 2025)
The exterior front of the chapel is built of chequer brick with a hipped roof and broken pediment. There are some ashlar dressings and Welsh-slate roofs. There are tall round-arched windows and the left bay has been altered to form a rose window above an added pedimented porch, with a round-arched doorway surrounded by rusticated stone blocks. The arched windows in the front gable walls have wooden Gothic-style tracery.
The denominational labels used by the Bicester congregation are interesting. After the Toleration Act of 1689, Presbyterians and Independents in England formed what was known as the ‘Happy Union’ until it ended in acrimony in 1694.
In Bicester, on the other hand, Presbyterians and Independents continued to work together late into the 18th century. In 1738 and 1759, the vicar described them as Presbyterians; in 1808, he said they described themselves as Independents. The earliest surviving minute-book, from 1771, refers to ‘the Congregation or Society of Protestant Dissenters from the Church of England commonly called Presbyterians’.
John Ludd Fenner, who was the pastor in 1771-1774, was a Unitarian, but later returned to the Congregationalists; Edward Hickman, who died in 1781, was a Calvinist; another minister was from the Countess of Huntingdon’s Connexion; while other preachers and ministers included Calvinists, Arminians, Arians, Socinians, Baptists and Methodists.
In the 19th century, the church was served by Independents or Congregationalists, as they were beginning to be called. The seven young men who entered the ministry from Bicester chapel in 1810-1855 included three became Baptists.
Some of the colourful pastors from the past included: Samuel Park (1739-1766), who was ‘gay and light in his practices, fond of convivial company’; David Davis (1768-1771), ‘a slave to his ale and pipe’, who absconded with unpaid debts; and TH Norton (1899-1902), who abandoned his wife and ran away with the wife of one of the deacons.
The Revd SG Burden was appointed to a part-time post in Bicester in 1952 and was also the pastor of Launton. When the Presbyterians and Congregationalists united, it became Bicester United Reform Church in 1972.
The church closed in 1978, the building was converted into a private house, and the war memorial was moved to Bicester Methodist Church. The building was later used as a snooker hall and is now a restaurant.
The Dissenters’ Chapel in the cemetery beside Saint Edburg’s Church, Bicester (Photograph: Patrick Comerford, 2025)
The Dissenters’ Chapel in the cemetery beside Saint Edburg’s Church in Bicester, was built in 1861 to accommodate non-conformists in the town. The ground was separate to the main Anglican churchyard, but the Bicester Herald reported concerns among some residents that dissenters would be allowed access through the main churchyard entrance.
To mollify the parishioners and the congregation of Saint Edburg’s, it was agreed that the dissenters would instead use the Piggy Lane entrance.
The turreted dovecote on Old Place Yard is believed to occupy part of the site of the 12th century priory (Photograph: Patrick Comerford, 2025)
Patrick Comerford
During my recent walkabouts in Bicester, I have visited both Saint Edburg’s Church, the Church of England parish church, and the Church of the Immaculate Conception, the Roman Catholic parish church.
I also went in search of the site of the pre-Reformation Augustinian priory in the Oxfordshire market town. Little remains of the original Priory but excavations and written accounts have provided a picture of the priory and what life was like there.
Old Place Yard with its turreted dovecote, is believed to occupy part of the site of the 12th century priory. The present dovecote at Old Place Yard was heavily altered in the 1960s after the original structure and stable buildings were damaged in a fire in the 1960s.
But as I walked around I found four other churches or chapels in Bicester: two Methodist churches, one still active and the other now a shop on Sheep Street; a former Congregational church on Chapel Lane; and the unusual Dissenters’ chapel in the cemetery beside Saint Edburg’s Church.
A cross embedded in the brick work on the north side of Bicester Methodist Church (Photograph: Patrick Comerford, 2025)
Bicester Methodist Church in the centre of the town is at the end of Sheep Street on the corner with Bell Lane. It was built in 1927 to replace the original Methodist church on the opposite side of Sheep Street, and was originally known as the Grainger Hargreaves Memorial Church.
Methodism in Bicester began after a Mrs J Bowerman was ‘awakened’ while she heard John Wesley preaching in Brackley in Northamptonshire, close to Banbury, Bicester and Buckingham, in 1748. When she and her husband settled in Bicester, they first attended Saint Edburg’s Church, but they soon arranged for the Methodist minister in Brackley to visit Bicester. A room in a farmhouse on what became the site of the later Wesley Hall was used for those early services, and a building in Sheep Street was licensed as a chapel in 1816.
As the Methodism grew in Bicester, it was threatened with schism. In May 1843, preachers of the Primitive Methodists or ‘Ranters’ in Oxford began to preach in the Market Square and attempts by local people to stop them preaching created a disturbance.
Over time, two separate branches of Wesleyanism emerged in Bicester. One stayed on the site of the farmhouse and eventually built what became the Wesley Hall; the other bought a site in North Street and built a chapel there in 1840. A schoolroom was added 40 years later. The chapel was enlarged, new seats were installed in 1892 and the gallery was added, and an organ was installed in 1904.
The two separate churches eventually outgrew their buildings and outgrew their differences. They came together in 1890 and formed the United Methodist Free Church. They decided to build one shared church, a site was acquired by 1919 and a row of cottages at 72-78 Sheep Street was demolished to clear the site for the church. The old chapel in North Street was sold in 1925 to the Jersey Lodge of Masons and became the Masonic Weyland Hall.
Wesley Hall on Sheep Street, Bicester, is now a bedding and furniture shop (Photograph: Patrick Comerford, 2025)
The Wesley Hall in Sheep Street continued to be used as a church until the new one was built. It was then used as a church hall and as a Sunday School until a new hall was built behind the new church. Wesley Hall was sold to Woolworths in 1955. It later became Coxeters furniture shop and is now Home Comforts.
When the new church opened in 1927, it was named the Grainger Hargreaves Memorial Church in memory of the Revd Grainger Hargreaves (1855-1923) who had spent many years of his ministry in China and then in Australia and New Zealand. He was chair of the Oxford District and Superintendent of Wesley Memorial Church for 18 years. He moved to Bicester in 1921 but died on Christmas Day 1923.
The foundation stone was laid on 23 September 1926, and new church was opened by Mrs J Vanner Early of Witney on 23 June 1927. The builders were Cannon, Green and Co of Aylesbury.
The name Wesley Hall and the date 1863 can still be seen on the Sheep Street facade (Photograph: Patrick Comerford, 2025)
The architectural historian Sir Niklaus Pevsner, has described Bicester Methodist Church as ‘an extraordinary mixture’ of architectural styles and motifs. The three tall lancet windows in the centre of the front façade harken back to the earliest mediaeval Gothic design, the flowing curvilinear tracery at their heads is typical of art nouveaux, while the central fielded panel with its very unusual flanking geometric pilasters has art deco styling.
Methodist churches were often built as rather simple chapels, with a single main entrance opening into an open meeting hall. The form of the building in Bicester, however, is much more complex with small projecting wings on the side elevations and an imposing façade with decorative stone and brickwork. A tower was originally planned for one corner.
Inside, the central hall or nave faces a raised platform with pointed arches and carved foliate capitals and it looks like a Victorian gothic revival chancel in all but name. The ceiling is fashioned like a Tudor hammer-beam roof. The curvilinear motif outside is repeated in the pierced wooden panels between the collar beams. The windows have domestic Edwardian stained glass flower motifs, but great swags of art nouveau tracery.
A two-manual organ by Albert Keates of Sheffield installed in 1942 was a gift from George Layton, one of the church the organist for 50 years. He had opened the first garage in London Road in Bicester in 1910.
The planned tower was never built, but an extension, built at the rear in Victoria Road in the 1950s, hosts many community events.
The Revd Jocelyn Bennett is the minister of Bicester Methodist Church. Sunday services are usually at 10:45 am and 6:15 pm, and the church provides opportunities through the week for times of prayer and worship. The church is also used by Bicester Elim Church on Sunday afternoons.
The former Bicester Congregational Church on Chapel Street, Bicester (Photograph: Patrick Comerford, 2025)
The story of Dissenters in Bicester goes back to the reign of Elizabeth I, when a dispute over doctrinal matters broke out between the vicar and his parishioners. Order was restored, but Nonconformity resurfaced in 1654 when the Cromwellian commissioners appointed as vicar William Hall, a ‘godly and painful’ preacher who had been the curate in Bicester for some years.
The Bicester Congregational Church emerged after Presbyterians and ‘Independents’, the heirs of the Puritan tradition, were ejected from parish churches in 1662.
A Presbyterian congregation met secretly before being formally licensed in 1672 after a meeting in Bicester with John Troughton, who had been ejected from Saint John’s College, Oxford. Troughton was licensed as a preacher under the Declaration of Indulgence, and when he died in 1681 he was buried at Bicester parish church.
By 1669, ‘separatists’, said to be 100 to 200 in number, met in the barn of a baker, Thomas Harris. Samuel Lee, an eminent Puritan divine who lived at Bignell in 1664-1678, also ‘sometimes kept conventicles at Bicester’. Nevertheless, the Compton Census of 1676 and Bishop Fell in a report ca 1685 recorded no dissenters.
Henry Cornish became the first pastor of the congregation in 1690. A contemporary, critical pamphlet said he preached ‘for profit’s sake to silly women and other obstinate people’. Cornish died in 1698.
A chapel was first built Water Lane, now Chapel Street, and was licensed for public worship in 1728. The chapel became an important centre for Nonconformists in the surrounding area and a Sunday school was established in 1794. The chapel was enlarged and licensed for marriages in 1839 and a schoolroom was added in 1873.
A Presbyterian congregation met secretly in Bicester before being legally licensed in 1672 (Photograph: Patrick Comerford, 2025)
The exterior front of the chapel is built of chequer brick with a hipped roof and broken pediment. There are some ashlar dressings and Welsh-slate roofs. There are tall round-arched windows and the left bay has been altered to form a rose window above an added pedimented porch, with a round-arched doorway surrounded by rusticated stone blocks. The arched windows in the front gable walls have wooden Gothic-style tracery.
The denominational labels used by the Bicester congregation are interesting. After the Toleration Act of 1689, Presbyterians and Independents in England formed what was known as the ‘Happy Union’ until it ended in acrimony in 1694.
In Bicester, on the other hand, Presbyterians and Independents continued to work together late into the 18th century. In 1738 and 1759, the vicar described them as Presbyterians; in 1808, he said they described themselves as Independents. The earliest surviving minute-book, from 1771, refers to ‘the Congregation or Society of Protestant Dissenters from the Church of England commonly called Presbyterians’.
John Ludd Fenner, who was the pastor in 1771-1774, was a Unitarian, but later returned to the Congregationalists; Edward Hickman, who died in 1781, was a Calvinist; another minister was from the Countess of Huntingdon’s Connexion; while other preachers and ministers included Calvinists, Arminians, Arians, Socinians, Baptists and Methodists.
In the 19th century, the church was served by Independents or Congregationalists, as they were beginning to be called. The seven young men who entered the ministry from Bicester chapel in 1810-1855 included three became Baptists.
Some of the colourful pastors from the past included: Samuel Park (1739-1766), who was ‘gay and light in his practices, fond of convivial company’; David Davis (1768-1771), ‘a slave to his ale and pipe’, who absconded with unpaid debts; and TH Norton (1899-1902), who abandoned his wife and ran away with the wife of one of the deacons.
The Revd SG Burden was appointed to a part-time post in Bicester in 1952 and was also the pastor of Launton. When the Presbyterians and Congregationalists united, it became Bicester United Reform Church in 1972.
The church closed in 1978, the building was converted into a private house, and the war memorial was moved to Bicester Methodist Church. The building was later used as a snooker hall and is now a restaurant.
The Dissenters’ Chapel in the cemetery beside Saint Edburg’s Church, Bicester (Photograph: Patrick Comerford, 2025)
The Dissenters’ Chapel in the cemetery beside Saint Edburg’s Church in Bicester, was built in 1861 to accommodate non-conformists in the town. The ground was separate to the main Anglican churchyard, but the Bicester Herald reported concerns among some residents that dissenters would be allowed access through the main churchyard entrance.
To mollify the parishioners and the congregation of Saint Edburg’s, it was agreed that the dissenters would instead use the Piggy Lane entrance.
The turreted dovecote on Old Place Yard is believed to occupy part of the site of the 12th century priory (Photograph: Patrick Comerford, 2025)
Daily prayer in Ordinary Time 2025:
145, Saturday 4 October 2025,
Saint Francis of Assisi
A sculpture at Gormanston College, Co Meath, marking the 800th anniversary of the birth of Saint Francis of Assisi in 1982 (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar, and tomorrow is the Sixteenth Sunday after Trinity (Trinity XVI, 5 October). Today, the calendar of the Church of England in Common Worship remembers (1182-1226), Friar, Deacon and founder of the Friars Minor (4 October).
Today is also the last day of Creationtide or the Season of Creation in the Church Calendar, which began on 1 September, the beginning of the Church Year in the Orthodox Church, and ends today on the feast of Saint Francis of Assisi.
Later today, I plan to drop in to Το Στεκι Μας (‘Our Place’), the ‘pop-up’ Greek Café at the Swinfen Harris Church Hall, beside the Greek Orthodox Church on London Road, Stony Stratford. This café opens every first Saturday of the month, between 10:30 am and 5 pm. Before today begins, however, I am taking some quiet time this morning to give thanks, and for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
A mediaeval carved statue of Saint Francis of Assisi in the ruins of the Franciscan Friary in Askeaton, Co Limerick (Photograph: Patrick Comerford)
Luke 12: 22-34 (NRSVA):
22 He said to his disciples, ‘Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear. 23 For life is more than food, and the body more than clothing. 24 Consider the ravens: they neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them. Of how much more value are you than the birds! 25 And can any of you by worrying add a single hour to your span of life? 26 If then you are not able to do so small a thing as that, why do you worry about the rest? 27 Consider the lilies, how they grow: they neither toil nor spin; yet I tell you, even Solomon in all his glory was not clothed like one of these. 28 But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, how much more will he clothe you – you of little faith! 29 And do not keep striving for what you are to eat and what you are to drink, and do not keep worrying. 30 For it is the nations of the world that strive after all these things, and your Father knows that you need them. 31 Instead, strive for his kingdom, and these things will be given to you as well.
32 ‘Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom. 33 Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. 34 For where your treasure is, there your heart will be also.’
The former Saint Francis Church … once the most important church in the Venetian town and now the Archaeological Museum of Rethymnon (Photograph: Patrick Comerford, 2025)
Today’s Reflection:
A year ago, I was with former schoolfriends, celebrating 55 years since we left school at Gormanston College in Co Meath. Over 30 or more 70-somethings gathered together for a long and lingering lunch in Peploe’s restaurant at Saint Stephen’s Green, Dublin, at a lunch organised mainly by Frank Hunt and Russell Shannon.
We had last gathered for a previous lunch like that five years earlier, in 2019, when we marked 50 years since leaving Gormanston. There were sad but grateful memories last year of those who could not join us for lunch, and we remembered those we know who died in the previous year, including John McCarthy and Tom Lappin.
Since then, Father Louis Brennan, a former Rector of Gormanston and the most inspirational and encouraging teacher I had in my schooldays, has also died.
That afternoon was also filled with memories of what were largely happy school days, and how well we were prepared to go out into the world. Some of us also remembered, with gratitude, the Franciscan values that were shared with us by the friars at Gormanston in the 1960s.
Today is the feast of Saint Francis of Assisi. This day is popular for blessing the animals and also marks the end of ‘Creation Time’ in many parts of the Church.
I was reminded of Saint Francis and his values when I lived close to the Friary in Wexford, and during my time at Sidney Sussex College, Cambridge, which was founded on the site of a Franciscan friary.
Throughout my five years when I lived in Askeaton, Co Limerick, as priest-in-charge of the Rathkeale Group of Parishes, I regularly visited the ruins of the Franciscan friary and its beautiful cloisters, with a mediaeval carved image of Saint Francis of Assisi. Earlier this year, during my Easter retreat or holiday in Crete, I visited again – as I have done so many times since the 1980s – the former Saint Francis Church, once the most important church in the Venetian town and now the Archaeological Museum of Rethymnon.
Apart from figures in the Biblical figures, Saint Francis may be the most popular saint in the Church, and he is loved in the all the churches. He inspired Pope Francis, who took the saint’s name when he was elected Pope in 2013. Like Saint Francis, Pope Francis washed the feet of women prisoners each year on Maundy Thursday and he visited a soup kitchen in Assisi.
Saint Francis was born in Assisi in Italy ca 1181-1182, and he was baptised with the name Giovanni (for Saint John the Baptist). But his father changed the boy’s name to Francesco because he liked France.
As a young boy and a teenager, Francesco di Bernardone was a rebel. He dressed oddly, spent much of his time alone and quarrelled with his father.
His father expected him to take over the family business. But young Francis was too much of a rebel. All that began to change when he was taken prisoner in 1202 during a war. When he was freed, he was seriously ill, and while he was recovering he had a dream in which he was told ‘to follow the Master, not the man.’
He turned to prayer, penance and almsgiving. One day while praying, he said, God called him to ‘repair my house.’ In 1206, he sold some valuable cloth from his father’s shops to rebuild a run-down church of San Damiano.
His father dragged the young man before the religious authorities, and that was that, finally, for Francis and his father.
Francis turned his back on all that wealth, became a friar, put his complete trust in God, and made his home in an abandoned church. He wore simple clothes, looked after the lepers, made friends with social outcasts and embraced a life of no possessions.
Others joined him, and so began the story of the Franciscans.
Saint Francis is said to have once told his followers, ‘Preach the gospel, and if necessary, use words.’ In other words, people are more likely to see what we believe in what we do rather than believe us because of what we say.
The widely known ‘Prayer of Saint Francis’ has also been attributed to Saint Francis:
Lord, make me an instrument of your peace;
where there is hatred, let me sow love;
where there is injury, pardon;
where there is discord, union;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
and where there is sadness, joy.
O Divine Master,
grant that I may not so much seek to be consoled, as to console;
to be understood, as to understand;
to be loved, as to love;
for it is in giving that we receive,
it is in pardoning that we are pardoned,
and it is in dying that we are born to eternal life. Amen.
Saint Francis celebrated God’s creation, and his most famous poem is his ‘Canticle of the Sun.’ He also organised the first Crib to celebrate Christmas.
Two years before his death, the Franciscan friars first arrived in England in 1224, and they soon spread to Ireland.
Saint Francis was 44 when he died on the evening of 3 October 1226. By then, his order had spread throughout western Christendom. Next year marks the 800th anniversary of his death.
I recall 83 names from my school year in Gormanston in 1969, and since then 21 have died – almost 1 in 4 or 25 per cent. That class year, remembered fondly by all of us, are:
William Barrett, + Hillary Barry, Michael Bolger, Brian Brady, Aidan Brosnan, + Derek Browne, + Henry Browne, Peter Burke, + Patrick Cassidy, Seamus Claffey,
Patrick Comerford, Justin Connolly, Breen Coyne, Thomas Delaney, David Dennehy, Michael Dervan, Gerald Dick, Frank Domoney, Paul Egan, Sean Finn,
+ Donal Geaney, Michael Geraghty, John Grogan, Richard Hayes, Michael Hickey, Liam Holmes, John Horgan, Frank Hunt, Stephen Kane, + Paul Keatings,
Noel Keaveney, Thomas Keenan, Bernard Kelly, John Kelly, David Kerrigan, + Tom Lappin, Malachy Larkin, + Cyril Lynch, David Lynch, Liam Lynch,
Domhnall Mac a Bháird, + John McCarthy, Alfred McCrann, Brian McCutcheon, + Harold McGahern, Pat McGowan, + Donal McGrath, + Joe McGuinness, + Niall McMahon, Kieran McNamee,
James Madden, Seamus Moloney, Francis Moran, + James Moran, Peter Morgan, + Raymond Murphy, Paul Nolan, Kevin O’Brien, Dermot O’Callaghan, Einde O’Callaghan,
Derry O’Connor, Des O’Connor, William O’Connor, James O’Dea, Dermot O’Donoghue, + Tim O’Driscoll, Dermott O’Flanagan, Joseph O’Keeffe, Donal O’Mahony, + Michéal O Morain,
+ Sean O’Meara, + Joe O’Neill, John O’Reilly, + Cian O'Shea, George Pratt, Dermot Rainey, Sean Regan, Noel Reilly, Russell Shannon, Paul Smith,
+ Maurice Sweeney, Donagh Tierney, Michael Walsh.
Gormanston College, Co Meath … in among the 6C year on 27 June 1969, 56 years ago
Today’s Prayers (Saturday 4 October 2025):
The theme this week (28 September to 4 October) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘One Faith: Many Voices’ (pp 42-43). This theme was introduced last Sunday with Reflections from Rachel Weller, Communications Officer, USPG.
The USPG Prayer Diary today (Saturday 4 October 2025) invites us to pray:
Father, thank you that you are unbound by language and all people can come to know you.
The Collect:
O God, you ever delight to reveal yourself
to the childlike and lowly of heart:
grant that, following the example of the blessed Francis,
we may count the wisdom of this world as foolishness
and know only Jesus Christ and him crucified,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Merciful God,
who gave such grace to your servant Francis
that he served you with singleness of heart
and loved you above all things:
help us, whose communion with you
has been renewed in this sacrament,
to forsake all that holds us back from following Christ
and to grow into his likeness from glory to glory;
through Jesus Christ our Lord.
Collect on the Eve of Trinity XVI:
O Lord, we beseech you mercifully to hear the prayers
of your people who call upon you;
and grant that they may both perceive and know
what things they ought to do,
and also may have grace and power faithfully to fulfil them;
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.
Yesterday’s Reflections
Continued Tomorrow
Saint Francis at the gates into Gormanston College, Co Meath (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
Updated 4 and 5 October 2025, with the addition of five names
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar, and tomorrow is the Sixteenth Sunday after Trinity (Trinity XVI, 5 October). Today, the calendar of the Church of England in Common Worship remembers (1182-1226), Friar, Deacon and founder of the Friars Minor (4 October).
Today is also the last day of Creationtide or the Season of Creation in the Church Calendar, which began on 1 September, the beginning of the Church Year in the Orthodox Church, and ends today on the feast of Saint Francis of Assisi.
Later today, I plan to drop in to Το Στεκι Μας (‘Our Place’), the ‘pop-up’ Greek Café at the Swinfen Harris Church Hall, beside the Greek Orthodox Church on London Road, Stony Stratford. This café opens every first Saturday of the month, between 10:30 am and 5 pm. Before today begins, however, I am taking some quiet time this morning to give thanks, and for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
A mediaeval carved statue of Saint Francis of Assisi in the ruins of the Franciscan Friary in Askeaton, Co Limerick (Photograph: Patrick Comerford)
Luke 12: 22-34 (NRSVA):
22 He said to his disciples, ‘Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear. 23 For life is more than food, and the body more than clothing. 24 Consider the ravens: they neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them. Of how much more value are you than the birds! 25 And can any of you by worrying add a single hour to your span of life? 26 If then you are not able to do so small a thing as that, why do you worry about the rest? 27 Consider the lilies, how they grow: they neither toil nor spin; yet I tell you, even Solomon in all his glory was not clothed like one of these. 28 But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, how much more will he clothe you – you of little faith! 29 And do not keep striving for what you are to eat and what you are to drink, and do not keep worrying. 30 For it is the nations of the world that strive after all these things, and your Father knows that you need them. 31 Instead, strive for his kingdom, and these things will be given to you as well.
32 ‘Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom. 33 Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. 34 For where your treasure is, there your heart will be also.’
The former Saint Francis Church … once the most important church in the Venetian town and now the Archaeological Museum of Rethymnon (Photograph: Patrick Comerford, 2025)
Today’s Reflection:
A year ago, I was with former schoolfriends, celebrating 55 years since we left school at Gormanston College in Co Meath. Over 30 or more 70-somethings gathered together for a long and lingering lunch in Peploe’s restaurant at Saint Stephen’s Green, Dublin, at a lunch organised mainly by Frank Hunt and Russell Shannon.
We had last gathered for a previous lunch like that five years earlier, in 2019, when we marked 50 years since leaving Gormanston. There were sad but grateful memories last year of those who could not join us for lunch, and we remembered those we know who died in the previous year, including John McCarthy and Tom Lappin.
Since then, Father Louis Brennan, a former Rector of Gormanston and the most inspirational and encouraging teacher I had in my schooldays, has also died.
That afternoon was also filled with memories of what were largely happy school days, and how well we were prepared to go out into the world. Some of us also remembered, with gratitude, the Franciscan values that were shared with us by the friars at Gormanston in the 1960s.
Today is the feast of Saint Francis of Assisi. This day is popular for blessing the animals and also marks the end of ‘Creation Time’ in many parts of the Church.
I was reminded of Saint Francis and his values when I lived close to the Friary in Wexford, and during my time at Sidney Sussex College, Cambridge, which was founded on the site of a Franciscan friary.
Throughout my five years when I lived in Askeaton, Co Limerick, as priest-in-charge of the Rathkeale Group of Parishes, I regularly visited the ruins of the Franciscan friary and its beautiful cloisters, with a mediaeval carved image of Saint Francis of Assisi. Earlier this year, during my Easter retreat or holiday in Crete, I visited again – as I have done so many times since the 1980s – the former Saint Francis Church, once the most important church in the Venetian town and now the Archaeological Museum of Rethymnon.
Apart from figures in the Biblical figures, Saint Francis may be the most popular saint in the Church, and he is loved in the all the churches. He inspired Pope Francis, who took the saint’s name when he was elected Pope in 2013. Like Saint Francis, Pope Francis washed the feet of women prisoners each year on Maundy Thursday and he visited a soup kitchen in Assisi.
Saint Francis was born in Assisi in Italy ca 1181-1182, and he was baptised with the name Giovanni (for Saint John the Baptist). But his father changed the boy’s name to Francesco because he liked France.
As a young boy and a teenager, Francesco di Bernardone was a rebel. He dressed oddly, spent much of his time alone and quarrelled with his father.
His father expected him to take over the family business. But young Francis was too much of a rebel. All that began to change when he was taken prisoner in 1202 during a war. When he was freed, he was seriously ill, and while he was recovering he had a dream in which he was told ‘to follow the Master, not the man.’
He turned to prayer, penance and almsgiving. One day while praying, he said, God called him to ‘repair my house.’ In 1206, he sold some valuable cloth from his father’s shops to rebuild a run-down church of San Damiano.
His father dragged the young man before the religious authorities, and that was that, finally, for Francis and his father.
Francis turned his back on all that wealth, became a friar, put his complete trust in God, and made his home in an abandoned church. He wore simple clothes, looked after the lepers, made friends with social outcasts and embraced a life of no possessions.
Others joined him, and so began the story of the Franciscans.
Saint Francis is said to have once told his followers, ‘Preach the gospel, and if necessary, use words.’ In other words, people are more likely to see what we believe in what we do rather than believe us because of what we say.
The widely known ‘Prayer of Saint Francis’ has also been attributed to Saint Francis:
Lord, make me an instrument of your peace;
where there is hatred, let me sow love;
where there is injury, pardon;
where there is discord, union;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
and where there is sadness, joy.
O Divine Master,
grant that I may not so much seek to be consoled, as to console;
to be understood, as to understand;
to be loved, as to love;
for it is in giving that we receive,
it is in pardoning that we are pardoned,
and it is in dying that we are born to eternal life. Amen.
Saint Francis celebrated God’s creation, and his most famous poem is his ‘Canticle of the Sun.’ He also organised the first Crib to celebrate Christmas.
Two years before his death, the Franciscan friars first arrived in England in 1224, and they soon spread to Ireland.
Saint Francis was 44 when he died on the evening of 3 October 1226. By then, his order had spread throughout western Christendom. Next year marks the 800th anniversary of his death.
I recall 83 names from my school year in Gormanston in 1969, and since then 21 have died – almost 1 in 4 or 25 per cent. That class year, remembered fondly by all of us, are:
William Barrett, + Hillary Barry, Michael Bolger, Brian Brady, Aidan Brosnan, + Derek Browne, + Henry Browne, Peter Burke, + Patrick Cassidy, Seamus Claffey,
Patrick Comerford, Justin Connolly, Breen Coyne, Thomas Delaney, David Dennehy, Michael Dervan, Gerald Dick, Frank Domoney, Paul Egan, Sean Finn,
+ Donal Geaney, Michael Geraghty, John Grogan, Richard Hayes, Michael Hickey, Liam Holmes, John Horgan, Frank Hunt, Stephen Kane, + Paul Keatings,
Noel Keaveney, Thomas Keenan, Bernard Kelly, John Kelly, David Kerrigan, + Tom Lappin, Malachy Larkin, + Cyril Lynch, David Lynch, Liam Lynch,
Domhnall Mac a Bháird, + John McCarthy, Alfred McCrann, Brian McCutcheon, + Harold McGahern, Pat McGowan, + Donal McGrath, + Joe McGuinness, + Niall McMahon, Kieran McNamee,
James Madden, Seamus Moloney, Francis Moran, + James Moran, Peter Morgan, + Raymond Murphy, Paul Nolan, Kevin O’Brien, Dermot O’Callaghan, Einde O’Callaghan,
Derry O’Connor, Des O’Connor, William O’Connor, James O’Dea, Dermot O’Donoghue, + Tim O’Driscoll, Dermott O’Flanagan, Joseph O’Keeffe, Donal O’Mahony, + Michéal O Morain,
+ Sean O’Meara, + Joe O’Neill, John O’Reilly, + Cian O'Shea, George Pratt, Dermot Rainey, Sean Regan, Noel Reilly, Russell Shannon, Paul Smith,
+ Maurice Sweeney, Donagh Tierney, Michael Walsh.

Today’s Prayers (Saturday 4 October 2025):
The theme this week (28 September to 4 October) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘One Faith: Many Voices’ (pp 42-43). This theme was introduced last Sunday with Reflections from Rachel Weller, Communications Officer, USPG.
The USPG Prayer Diary today (Saturday 4 October 2025) invites us to pray:
Father, thank you that you are unbound by language and all people can come to know you.
The Collect:
O God, you ever delight to reveal yourself
to the childlike and lowly of heart:
grant that, following the example of the blessed Francis,
we may count the wisdom of this world as foolishness
and know only Jesus Christ and him crucified,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Merciful God,
who gave such grace to your servant Francis
that he served you with singleness of heart
and loved you above all things:
help us, whose communion with you
has been renewed in this sacrament,
to forsake all that holds us back from following Christ
and to grow into his likeness from glory to glory;
through Jesus Christ our Lord.
Collect on the Eve of Trinity XVI:
O Lord, we beseech you mercifully to hear the prayers
of your people who call upon you;
and grant that they may both perceive and know
what things they ought to do,
and also may have grace and power faithfully to fulfil them;
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.
Yesterday’s Reflections
Continued Tomorrow
Saint Francis at the gates into Gormanston College, Co Meath (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
Updated 4 and 5 October 2025, with the addition of five names
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