26 October 2025

Saint Simon and Saint Jude
Church in Castlethorpe,
an Anglo-Saxon foundation
beside the site of the castle

The Church of Saint Simon and Saint Jude in Castlethorpe, Buckinghamshire, celebrates the Feast of Saint Simon and Saint Jude on Tuesday 28 October 2025 (Photograph: Patrick Comerford, 2025; click on images for full-screen viewing)

Patrick Comerford

I had a charming and engaging stroll around the north Buckinghamshire village of Castlethorpe, near Stony Stratford, two days ago, visiting the earthworks, the site of the mediaeval motte-and-bailey castle, and many of the pretty thatched cottages and listed buildings in the village.

But the real reason I hopped off the bus from Wolverton to Northampton at Castlethorpe was to see the parish church, the Church of Saint Simon and Saint Jude, in advance of the Feast of Saint Simon and Saint Jude, the patronal festival, on Tuesday (28 October 2025).

The church in Castlethorpe was once dedicated to Our Lady, and that name continued in records in the 16th century and even into the 19th century, the change of dedication to Saint Simon and Saint Jude may have only taken place in the late 19th century.

The Church of Saint Simon and Saint Jude in Castlethorpe has Anglo-Saxon beginnings (Photograph: Patrick Comerford, 2025)

The church has Anglo-Saxon beginnings, and traces of an Anglo-Saxon church were found almost 50 years ago when the floor was being replaced in 1976. The church has a chancel measuring 34 ft 6 in by 14 ft inside, a nave measuring 30 ft by 21 ft, the north aisle is 10 ft wide, the south aisle 8 ft 6 in wide, and a 9 ft square west tower. The west tower is built of ashlar, and the rest of the church of rubble with stone dressings, the roofs of the nave and aisles are covered with lead and the chancel roof is covered with slate.

The present church dates from the late 11th century, when it was built inside the motte-and-bailey castle built by Winemar the Fleming after the Norman Conquest. The church served both Castlethorpe and the neighbouring village of Hanslope until 1160, when a new church was built in neighbouring Hanslope. The church in Castlethorpe then became a chapel of the Earls of Warwick.

The churchwarden Nick Fearn went out of his way to facilitate my visit to Saint Simon and Saint Jude on Friday morning. The church is entered through the west tower, which stands on the site of an earlier porch, and the original tower may have been to the west of this.

Inside the Church of Saint Simon and Saint Jude, Castlethorpe, facing the east end, the chancel and the high altar (Photograph: Patrick Comerford, 2025)

The oldest surviving part of the church is a circular column with a square foliated capital and a moulded base in the north aisle and the pointed Gothic arches of the north arcade, which are from the late 12th century. They indicate the addition of a north aisle to an already existing church at that period, but no detail of an earlier date survives.

The nave, which appears to be square in shape, was widened ca 1350 towards the south and what is now the Lady Chapel.

To the left on entering the church, the font at the west end of the nave has a plain octagonal stem and an octagonal bowl dating from the late 14th century, and originally had a more central position in the nave. Hidden from view, the carved heads of a man and a woman with an elaborate head-dress at the west side of the font are believed to be a father and mother, and they would have originally faced into the nave.

The oldest surviving part of the church is a circular column with a square foliated capital and a moulded base in the north aisle (Photograph: Patrick Comerford, 2025)

The rood-loft stairway is all that remains of the mediaeval rood screen (Photograph: Patrick Comerford, 2025)

The pointed chancel arch is of three orders, all of which die into the north and south walls. Below the chancel arch is a low panelled screen from the early 17th century with round-headed carved panels, carved strapwork uprights and moulded rails. This Jacobean screen may have been made from the Tyrrell memorial pew.

Nearby, a rood-loft stairway at the north-east is entered through a pointed doorway in the north aisle. It is all that remains of the rood screen that once separated the chancel from the nave. The oak pulpit below the stairway dates from the late 18th century.

The chancel, including the High Altar, reredos and East Window (Photograph: Patrick Comerford, 2025)

The chancel was enlarged when the church was being rebuilt in the mid-14th century on a larger scale. It is long and comparatively narrow, in contrast to the nave. The current stone altar, dating from 1890, replaced an earlier altar described as ‘small, of oak inlaid.’ Because of its Catholic connotations, the stone altar was regarded as illegal, and an application was made, though unsuccessful, to erect wooden tables to cover the altar completely.

The reredos panels above the high altar were brought to Castlethorpe by villagers from Saint John’s, Aylesbury.

The three-light pointed east window dates from ca 1350, although part of its fine tracery has been lost.

Below the south-east window is an original piscina with an octagonal bowl for rinsing the sacred vessels. Beside it, divided by an attached shaft, are two sedilia – these are original: the eastern seat has a low pointed head and the other one has a segmental head.

The chancel is dominated by a large marble monument on the north wall to Sir Thomas Tyrrell (Photograph: Patrick Comerford, 2025)

Could the widowed Lady Tyrrell be holding a mobile ’phone to her right ear? (Photograph: Patrick Comerford, 2025)

But the chancel is dominated in more ways than one by a large marble monument on the north wall that commemorates Sir Thomas Tyrrell, a lord of the manor, prominent judge and parliamentarian colonel who died in 1671. The monument was erected by his widow Bridget (née Harrington).

The alabaster effigies show the knight in the robes of a judge, resting on a pedestal under a canopy supported by Ionic columns with alabaster curtains drawn back on the columns on either side. The monument is said to depict how Tyrrell was as he died.

With my sense of humour, I could not help but think that to a 21st century eye it looks as though Lady Tyrrell is holding a mobile ’phone to her right ear – and once I saw this, I could not unsee it.

In the chancel floor is a slab to Eyre Tyrell. The date of his death was first inscribed 1701, but was later altered to read 1698.

The Tyrrell monument was restored extensively in recent years, and the work included replacing the deteriorating iron framework with stainless steel.

The hidden mediaeval heads of a man and woman on the west side of the baptismal font (Photograph: Patrick Comerford, 2025)

More alterations were made to the church in the 18th century, when the present tower was built and the segmental plastered ceiling was put in place over the chancel.

The prayer boards at the west end of the north aisle were originally placed above or at the sides of the High Altar. They show the Apostles’ Creed, the Ten Commandments and the Lord’s Prayer and are a fine example of a Georgian altar piece.

A gallery at the west end was removed during the 19th century Victorian restoration. In the late 19th century, it was know with humour as the ‘Fishes Gallery’ because the leading families who sat there had the names Pike, Whiting and Eel.

In the west wall a plain arch, filled by a wooden partition, opens to the ground stage of the tower. The tower fell down in 1729, and was replaced by the present tower later in the 18th century. The tower is of three stages with a straight parapet and angle pinnacles and has no buttresses.

In the west wall of the ground stage of the tower is a plain round-headed doorway with a round-headed window above. The carved head of a woman with a horned head-dress has been built into the west wall. The tower has one early 15th-century bell, without an inscription but stamped with the cross marks of Joan, widow of Richard Hille.

The four stained glass windows I noted in the church on Friday morning are:

The East Window shows the Prophet Isaiah, Christ as the Light of the World, and Saint John the Baptist (Photograph: Patrick Comerford, 2025)

• The East Window: a three-light window by Arthur Louis Moore (1849-1939) of Bloomsbury, showing the Prophet Isaiah, Christ as the Light of the World, and Saint John the Baptist. It is in memory of Caroline Walpole, who died in 1899.

The window in the Lady Chapel depicting the apostles Saint Simon and Saint Jude (Photograph: Patrick Comerford, 2025)

• The two-light east window in the south aisle, above the altar in the Lady Chapel: it depicts the apostles Saint Simon and Saint Jude and commemorates Queen Victoria’s diamond jubilee in 1867. It is the work of JW Brown (1842-1928), a stained glass designer who worked at Morris & Co before joining James Powell & Sons, where he succeeded Henry Holiday as the senior designer in 1891.

The Cannon Memorial Window depicts tsymbols of successive lords of the manor and local landlords and of local economic life (Photograph: Patrick Comerford, 2025)

• The three-light window in the south wall of the south aisle: the Cannon Memorial Window was given in 1970 as a memorial to John James Cannon (1886-1967) by his widow. It displays many aspects of local history, including the coats of arms of successive lords of the manor and local landlords. There are humorous references to the local economy, including farming and employment and the railway works in Wolverton. It is the work of Michael Charles Farrar Bell (1911-1993), who ran Clayton and Bell from 1950. He lived in Haddenham, Buckinghamshire, where Saint Mary’s Church has four of his windows.

The window in the north aisle remembers nine-year-old Alice Trower, who died in 1859 (Photograph: Patrick Comerford, 2025)

• The three-light window in the north wall of the north aisle: it depicts Saint Dorothy (left), the Virgin Mary and Christ Child (centre) and Saint Agnes (right), and commemorates nine-year-old Alice Trower, daughter of Henry Snaith and Charlotte Trower, who died in 1859. It is the work of Percy Charles Haydon Bacon, who founded the firm of Percy Bacon & Brothers in 1892 and who made three windows in Saint James the Great Church in Hanslope.

The piscina and sedilia on the south side of the chancel (Photograph: Patrick Comerford, 2025)

By the beginning of the 21st century, the Church of Saint Simon and Saint Jude was beginning to show its age, and was cold and dark.

The updating in the 2020s included running water, a disability-friendly toilet, modern electric fittings, a baby-changing area and kitchen facilities, as well as sensitive and specialised work on the Tyrrell monument.

The churchyard has graves dating from the 17th century, if not earlier, including one for Castlethorpe’s oldest resident, Sarah Harris who was 107 when she died in 1887. There is also a Commonwealth War Grave.

The prayer boards at the west end of the north aisle were originally placed above or at the sides of the High Altar (Photograph: Patrick Comerford, 2025)

• Father Gary Ecclestone is the parish priest and Father Robin Carter is the honorary assistant priest. The Parish Mass on Sundays is at 9:30 (with Sunday School at 9:15), and there is Evening Prayer every second and fourth Sunday at 5 pm. There is a midweek Mass at 5 pm on Wednesdays, all major feast days are celebrated throughout the year. Castlethorpe’s Festival Mass on the Feast of Saint Simon and Saint Jude is at 7:30 pm on Tuesday 28 June.

The Parish Mass on Sundays in Saint Simon and Saint Jude in Castlethorpe is at 9:30 (Photograph: Patrick Comerford, 2025)

Daily prayer in Ordinary Time 2025:
167, Sunday 26 October 2025,
the Last Sunday after Trinity

The Pharisee and the Publican (Luke 18: 9-14) … a window in Saint Michael’s Church, Limerick (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar, and today is the Last Sunday after Trinity, or the Nineteenth Sunday after Trinity. In the calendar of the Church of England, this week leads into the period between All Saints’ Day and the First Sunday of Advent is observed as Kingdomtide or the Kingdom Season.

The Last Sunday after Trinity may be observed in some churches or parishes as Bible Sunday or as the Dedication Festival.

In the calendar of the Greek Orthodox Church, today is the feast day of Saint Dimitrios of Thessaloniki (Άγιος Δημήτριος της Θεσσαλονίκης), one of the most popular saints and martyrs in Greece. Before the day begins, before having breakfast, I am taking some quiet time early this morning to give thanks, and for reflection, prayer and reading in these ways:

1, today’s Gospel reading;

2, a short reflection;

3, a prayer from the USPG prayer diary;

4, the Collects and Post-Communion prayer of the day.

An icon of the Pharisee and the Publican … who was good at praying, and who was a model for praying?

Luke 18: 9-14 (NRSVA):

9 He also told this parable to some who trusted in themselves that they were righteous and regarded others with contempt: 10 ‘Two men went up to the temple to pray, one a Pharisee and the other a tax-collector. 11 The Pharisee, standing by himself, was praying thus, “God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax-collector. 12 I fast twice a week; I give a tenth of all my income.” 13 But the tax-collector, standing far off, would not even look up to heaven, but was beating his breast and saying, “God, be merciful to me, a sinner!” 14 I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted.’

Today’s Reflection:

The Jesus Prayer … an image from Crete (Photograph: Patrick Comerford)

Today’s Reflection:

Κύριε Ἰησοῦ Χριστέ,
Υἱὲ Θεοῦ,
ἐλέησόν με τὸν ἁμαρτωλό

Lord Jesus Christ, Son of God, have mercy on me, the sinner

The Jesus Prayer, in its simplicity and clarity, is rooted in a prayer heard in this morning’s Gospel reading at the Eucharist (Luke 18: 9-14) and three other passages in Saint Luke’s Gospel:

• the cry of the ten lepers who called to him, ‘Jesus, Master, take pity on us’ (Luke 17: 13);
• the cry for mercy of the publican, ‘God, be merciful to me, a sinner’ (Luke 18: 14); • the cry of the blind man at the side of the road near Jericho, ‘Jesus, Son of David, have mercy on me’ (Luke 18: 38);
• the sentiments of the cry of the penitent thief on the cross (Luke 23: 42).

The parable of the Pharisee and the Publican and their prayers is an interesting way to examine our own approaches to prayer. Christ teaches his Disciples a variety of approaches to prayer, giving them examples of prayer with the Lord’s Prayer, and examples of how others pray: the Prodigal Son’s father who prays for his son every day; the persistent widow who keeps on badgering the unjust judge every day; and this morning’s Gospel reading, which presents us with two different approaches to prayer, public and private.

But perhaps we can we can be too quick to say that we are presented with one good example and one bad example.

Both the Pharisee and the Publican prays for himself. Each bares himself before God.

The Pharisee gives thanks to God. In fact, by all the current standards of and means of measuring Jewish piety, he is a good man. Consider what he tells God and us about himself.

First of all, he thanks God that he is not like other people. The Morning Prayer for Orthodox Jewish men, to this day, includes a prayer with these words: ‘Blessed art thou, O Lord our God, King of the Universe, who hast not made me a gentile, … a slave, … a woman.’

Thanking God that I am not like others is not an expression of disdain for others; it is merely another, humble way of thanking God for being made the way we are, in God’s image and likeness. The Pharisee’s prayer is not unusual.

The Pharisee then goes on to tell God that he obeys all the commandments: he prays, he fasts and he tithes – in fact, he tithes more than he has to, and perhaps also fasts more often than he has to – and he gives generously to the poor. He more than meets all the requirements laid on him by the Mosaic law, and he goes beyond that. He is a charitable, kind and faithful man.

Anyone who saw him in the Temple and heard him pray would have gone away saying he was a good man, and a spiritual man.

But, despite attending to his responsibilities towards others, the Pharisee in this parable does not pray for the needs of others, in so far as we are allowed to eavesdrop on his prayers.

But then, neither does the publican pray for the needs of others.

So neither man is condemned for not being heard to pray for the needs of the other.

What marks the prayers of the Pharisee out from the prayers of the publican is that, in his prayers, the Pharisee expresses his disdain for the needs of others.

The parable of the Pharisee and the Publican is also a reminder that at times people may think that because they have sinned they should not pray.

But the story of the Pharisee (apparently good) and the Publican (apparently bad), tells us that the Pharisee prayed easily, while the publican could not even lift his eyes to heaven. Instead, the publican smote his breast and prayed: ‘Lord, be merciful to me a sinner.’

Christ tells us it was the publican who ‘returned home justified’ not the Pharisee.

The publican wants to pray even when he feels guilty of sin.

We do not have to wait until we feel righteous, like the Pharisee, so that we can pray. Such prayer is almost useless. I know I can all too easily pray the Jesus Prayer, ‘Lord Jesus Christ, Son of God, have mercy on me the sinner,’ and pray it all the more readily when I am feeling righteous than when I realise I am a sinner.

The error of the Pharisee is to confuse the means with the end. Acts of virtue or piety are meant to dispose our hearts towards communion with God, not turn us in on ourselves. As Metropolitan Anthony Bloom wrote: ‘From the [Pharisee] learn his works, but by no means his pride; for the work by itself means nothing and does not save.’

Religious feelings can be deceptive in the extreme. When I think I feel like praying, I may in fact be feeling ‘pious,’ and I may not be ready to pray at this stage. Instead, I may be preparing to be self-consumed and self-congratulatory about being a pious person of prayer.

John Betjeman’s most savage satire is ‘In Westminster Abbey.’ This poem is a dramatic monologue, set during the early days of World War II, in which a woman enters Westminster Abbey to pray for a moment before hurrying off to ‘a luncheon date.’

She is not merely a chauvinistic nationalist, but also a racist, a snob and a hypocrite who is concerned more with how the war will affect her share portfolio than anything else. Her chauvinistic nationalism leads her to pray to God ‘to bomb the Germans’ … but ‘Don’t let anyone bomb me.’

Her social and ethical lapses are a product of her spiritual state, which is a direct result of her nation’s spiritual sickness. But she lets God know prayer and her relationship with God are low down her list of priorities:

Let me take this other glove off
As the vox humana swells,
And the beauteous fields of Eden
Bask beneath the Abbey bells.
Here, where England’s statesmen lie,
Listen to a lady’s cry.

Gracious Lord, oh bomb the Germans,
Spare their women for Thy Sake,
And if that is not too easy
We will pardon Thy Mistake.
But, gracious Lord, whate’er shall be,
Don’t let anyone bomb me.

Keep our Empire undismembered
Guide our Forces by Thy Hand,
Gallant blacks from far Jamaica,
Honduras and Togoland;
Protect them Lord in all their fights,
And, even more, protect the whites.

Think of what our Nation stands for,
Books from Boots’ and country lanes,
Free speech, free passes, class distinction,
Democracy and proper drains.
Lord, put beneath Thy special care
One-eighty-nine Cadogan Square.

Although dear Lord I am a sinner,
I have done no major crime;
Now I’ll come to Evening Service
Whensoever I have the time.
So, Lord, reserve for me a crown,
And do not let my shares go down.

I will labour for Thy Kingdom,
Help our lads to win the war,
Send white feathers to the cowards
Join the Women’s Army Corps,
Then wash the steps around Thy Throne
In the Eternal Safety Zone.

Now I feel a little better,
What a treat to hear Thy Word,
Where the bones of leading statesmen
Have so often been interr’d.
And now, dear Lord, I cannot wait
Because I have a luncheon date.

On the other hand, when I feel like the Publican in our parable, then I can pray like a Publican. Throughout the Church, parishioners protest, ‘I cannot take Communion … lead the intercession … serve at the altar today, because I do not feel worthy.’ But surely I am in much greater danger when I do feel worthy.

When does someone ever say, ‘I have been so good this week I have not felt in the least like a sinner, and this is a great sin and deception?’ Now we would be getting somewhere with prayer!

The 19th century Russian, Saint John of Kronstadt (1829-1902), writes: ‘When the foolish thought of counting up any of your good works enters into your head, immediately correct your fault and rather count up your sins, your continual and innumerable offences against the All-Merciful and Righteous Master, and you will find that their number is as the sand of the sea, whilst your virtues in comparison with them are as nothing.’

What ever happened to the Publican or the tax-collector afterwards?

We are not told his name. We are not told where he lived. We are not told how he lived.

Did he ever put into practice what he was praying for? Asking for mercy, receiving mercy, giving mercy?

In moments when I allow my imagination to run away with itself, and with me, I like to ask whether this is the same tax collector as Zacchaeus who appears in the Gospel reading next Sunday, 2 November (Luke 19: 1-10), if it is marked as the Fourth Sunday before Advent rather than All Saints’ Sunday.

The Pharisee this morning lists all he does: he fasts twice a week; he gives a tenth of all his income (verse 12). Zacchaeus has a profound change of heart, and decides to give away half of his possessions to the poor and to repay four-fold what he has squeezed out of anyone unjustly (Luke 19: 8).

Prayer leads us to God, but prayer that does not lead us to love our neighbour is prayer that is dead.

We need to be people who pray like a publican. We will find so many more times available for prayer if we do. But we should pray for those who are praying like a Pharisee too, so that God may free us from our delusions.

‘In Westminster Abbey’ by John Betjeman is a dramatic monologue that retells one part of the parable of the Pharisee and the Publican (Photograph: Patrick Comerford)

Today’s Prayers (Sunday 26 October 2025):

The theme this week (26 October to 1 November) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Bonds of Affection (pp 50-51). This theme is introduced today with reflections from Rachel Weller, Communications Officer, USPG, who writes:

What do clergy in the UK and India have in common? What are the differences? And how might this unity in diversity inspire both groups?

These were the questions that inspired the Revd James Dwyer, Vicar at Christ Church Flackwell Heath in the UK, to come up with the idea of clergy fellowship through USPG’s ‘Bonds of Affection’ initiative. The idea of creating an online group between clergy in the UK and India emerged after a visit to the Diocese of Nandyal, Church of South India and a series of enriching conversations at the 2024 USPG conference. The aim is to deepen relationships between clergy across these regions, recognising the wealth of mutual learning in areas such as theology, ecclesiology, and missiology. The concept of Bonds of Affection reflects a shared care, compassion, and a desire to unite around God’s work.

Moving forward, the focus for Bonds of Affection will be on listening and learning to create a space where theological discussions, missional insights, pastoral care, and prayer will come alive. While meetings will begin online, we’re dreaming big for in-person gatherings in the future – whether at USPG conferences or an incredible UK-India exchange – to build even stronger bonds of fellowship.

The USPG Prayer Diary today (Sunday 26 October 2025) invites us to pray by reading and meditating on Luke 4: 16-24, the Gospel reading for Bible Sunday.

The Collect:

Blessed Lord,
who caused all holy Scriptures to be written for our learning:
help us so to hear them,
to read, mark, learn and inwardly digest them
that, through patience, and the comfort of your holy word,
we may embrace and for ever hold fast
the hope of everlasting life,
which you have given us in our Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post Communion Prayer:

God of all grace,
your Son Jesus Christ fed the hungry
with the bread of his life
and the word of his kingdom:
renew your people with your heavenly grace,
and in all our weakness
sustain us by your true and living bread;
who is alive and reigns, now and for ever.

Additional Collect:

Merciful God,
teach us to be faithful in change and uncertainty,
that trusting in your word
and obeying your will
we may enter the unfailing joy of Jesus Christ our Lord.

Yesterday’s Reflections

Continued Tomorrow

Double espressos in Bettystown, Co Meath … who would you prefer to have coffee with this morning, the Pharisee pr the Publican? (Photograph: Patrick Comerford)

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org

Saint Dimitrios of Thessaloniki … an icon by Alexandra Kaouki of Rethymnon (© Alexandra Kaouki, 2022)

25 October 2025

The village of Castlethorpe
in Buckinghamshire no longer
has a mediaeval castle but
is now a conservation area

Autumn colours in Castlethorpe in north Buckinghamshire in yesterday’s morning sunshine (Photograph: Patrick Comerford, 2025;click on images for full-screen viewing)

Patrick Comerford

I am continuing to enjoy visiting the neighbouring villages and towns that are close to Stony Stratford, exploring their history and legacy, architecture and churches. One of the great gifts from the early town planners and architects who had a vision for Milton Keynes over half a century ago was that each satellite town or village should retain its own identity and character. Some days I just hop on a bus at random to see where it brings me and to enjoy seeing the unexpected.

I was back in the pretty village of Roade in Northamptonshire last week, visiting a house designed by Stony Stratford’s great architect of the Arts and Crafts Movement, Edward Swinfen Harris. On the bus journeys there and back, I noticed a number of villages I wanted to look at again, as well as Salcey Forest.

So, on two days this week, I took the 33 bus from Wolverton to Northampton and visited Hanslope one morning and Castlethorpe on another. Tuesday next is the Feast of Saint Simon and Saint Jude (28 October), and as yesterday was a bright sunny day, I decided to visit Castlethorpe, where the parish church is dedicated to Saint Simon and Saint Jude and where they preparing to celebrate the patronal festival.

The parish church in Castlethorpe is deidacted to Saint Simon and Saint Jude, whose feastday is 28 October (Photograph: Patrick Comerford, 2025)

Castlethorpe is on the border of Buckinghamshire and Northamptonshire and has a population of about 1,000 people. Despite its rural location and ambience, it is part of the City of Milton Keynes. It is about 4.8 km (3 miles) north-east of Stony Stratford, 6.4 km (4 miles) north-west of Newport Pagnell and 11 km (7 miles) north of Central Milton Keynes.

Although prehistoric flints and Romano-British metalwork and coins, dating from ca 200 CE, have been found near Castlethorpe village, there is no evidence to confirm an early settlement there.

There may have been a Danish settlement in the area as it was close to the Danelaw. Before the Norman invasion in 1066, the Saxon lord of the manor of Hanslope was Aldene, who had been a member of the bodyguard of King Edward the Confessor.

The grassy mounds of the former motte-and-bailey castle, a complicated system of earthworks north of the church and overlooking the valley of the River Tove (Photograph: Patrick Comerford, 2025)

Castlethorpe is not named in the Domesday Survey in 1086, but it was part of the larger mediaeval manor of Hanslope, which was taken from Aldene and granted to Winemar the Fleming. The castle belonging to the lords of Hanslope was there by the mid-12th century, if not earlier.

The village grew up around the castle, and a settlement of servants and workers developed into Castlethorpe. The impressive humps and hollows around the village, especially near the church, appear to be part of the original castle. The fortification of Castlethorpe may have been strengthened by the Mauduit family who supported the Empress Matilda against King Stephen the civil wars known as the ‘Anarchy’.

The castle survived the ‘Anarchy’ but 70 years later became involved in barons’ revolt against King John. On the king’s orders, Faulkes de Breauté destroyed the castle and took possession of Hanslope Manor. Robert Mauduit eventually regained the manor before he died in 1222 but the castle was not rebuilt.

All that is left today are the grassy mounds of the former motte-and-bailey castle, a complicated system of earthworks that extend over an area of about 10 ha beside the church and overlooking the valley of the River Tove. South Street probably developed later along the line of the outer ditch of the castle. By 1268, the manor had passed to William Mauduit’s nephew, William Beauchamp, who obtained a royal licence in 1291 to fortify his hall and build a new garden court.

The parish church, Saint Simon and Saint Jude, may date back to Anglo-Saxon times, although there is no evidence of a pre-Norman building. The church at Castlethorpe was originally superior to that of Hanslope but Bishop Grosteste changed the precedence ca 1250.

The centre of the village is designated a conservation area, and a large number of traditional old stone cottages still survive.

Elm Tree Cottage on North Street, beside the churchyard and castle mound … the centre of the village is designated a conservation area, and a large number of traditional old stone cottages still survive (Photograph: Patrick Comerford, 2025)

In the 16th century, the demesne lands of Hanslope Manor in Castle Thorpe, sometimes called Castle Thorpe Manor, were leased first to Thomas Slade, then to Christopher Wren and John Knight, and then to Thomas Butler. Ambrose Butler later transferred his lease to Richard Troughton, before it passed to Thomas Tyrell, later Sir Thomas Tyrrell, in 1626. Tyrell obtained a grant of this manor with all reversions and remainders in 1663. He was buried at Castlethorpe in March 1672.

His son Sir Peter Tyrrell had been given the title of baronet in 1665. The mansion-house occupied by Sir Peter Tyrrell in 1703 adjoined the castle yard, but the greater part had been taken down and the remainder would be converted into a farmhouse.

Sir Peter Tyrell’s son Thomas Tyrell and grandson, also Sir Thomas Tyrell, succeeded to the title and estate. The last head of the Tyrrell family to live there was Sir Thomas Tyrrell.

When Sir Thomas Tyrell died in 1714, the title of baronet became extinct and the Castlethorpe estate passed to his two daughters, Christobella and Harriet, and their husbands, John Knapp and Francis Mann. Castlethorpe estate was bought soon afterwards by Sarah Churchill, Duchess of Marlborough, one of the most influential women of her time.

Castle House is all that remains of the much larger house that once belonged to the Tyrrell family from 1626 (Photograph: Patrick Comerford, 2025)

Castle House is all that remains of the much larger house that once belonged to the Tyrrell family from 1626 until the early 18th century. It may have been built on remains of the castle kitchens or stables and has been known as Castle House and Castle Yard. At one time in the 19th century it was known as the Dower House, although there is no evidence that it was ever the home of the widowed mother of the head of the family.

The house subsequently passed into the hands of the Dukes of Buckingham and then to their descendants, the Carrington Family, who owned considerable property in Castlethorpe. Later owners included the Carrington family, whose titles included Marquess of Lincolnshire, Viscount Wendover and Lord Carrington.

The house had been divided into several cottages when it was sold by Lord Carrington in 1961 to Patricia St John, one of the tenants. The Edmunds family restored it to a single house once again in the mid-1960s and completely changed the interior design.

The Carrington family are remembered in the name of the Carrington Arms public house at No 1 South Street, which opened in the early 19th century but is now closed.

The former Stores Shop at No 5 South Street forms an unsual street corner (Photograph: Patrick Comerford, 2025)

The Inglenook at 2-4 South Street is one of only two houses in the village whose thatch survived the Great Fire of 1905 (Photograph: Patrick Comerford, 2025)

Fires in 1899 and again in 1905 destroyed many of the older houses in the village. But Castlethorpe still has one scheduled ancient monument, one grade I listed building, and 20 grade II listed buildings. The listed houses in the village include:

Manor Farm House datwa from the mid-1730s, but may date back further to the mid-16th century. The last resident farmers were the Markham family, and Manor Farm was sold in 1963 in a number of lots.

Elm Tree Cottage is an early 18th century cottage that was probably modernised in 1763 when a second chimney was built and a rear wing was added as a dairy. Since then, it has had several more additions and alterations.

The Stores Shop at No 5 South Street was run by the Gregory family from the late 19th century, and family members included Annie Gregory, a teacher in Castlethorpe School from its opening in 1891 until she retired in 1925. After the fire in 1905, the shop and house were rebuilt in 1908, using stones from the cottages that had been burnt down, and the building remained a shop until 1977. Since then it has been divided into several dwellings.

Castlethorpe First School in the heart of the village is a Victorian building–full of character. It was opened by Lord Carrington on 15 October 1891.

No 45 and No 47 North Street and the Corner House at No 49 North Street date from 1731 and appears to have been built by William Kitelee. In the first half of the 19th century, this was ‘Mr Addison’s School’ where the subjects included English, Latin, Writing, Arithmetic, History, Geography, Mathematics, and ‘the use of the Globes’. Additional fees were charged for Greek, French, Dancing and Drawing.

The Inglenook at 2-4 South Street is a pair of cottages with a thatched roof and dating from the late 17th century. It is one of only two houses in the village whose thatch survived the Great Fire of 1905.

No 12-14 North Street, with three gables, was once two cottages, and seems to have originally been three almshouses, dating from the 17th century and re-fronted in the19th century.

The subjects at ‘Mr Addison’s School’ included ‘the use of the Globes’ and additional fees were charged for Greek, French, Dancing and Drawing (Photograph: Patrick Comerford, 2025)

Hanslope has been part of Milton Keynes since 1973 and is in the Milton Keynes North constituency. It won the title of ‘Best Kept Village in Buckinghamshire’ in 2016.

The West Coast main line between Euston and Glasgow runs alongside the west side of Castlethorpe. But there the train station in Castlethrope closed over 60 years ago in 1964, and the stations nearest to Castlethope, Hanslope are at Wolverton and Milton Keynes Central.

There are many other attractive villages along the 33 and 33X bus routes that I still want to see in the weeks ahead, including Ashton, Hartwell and Grafton Regis.

Meanwhile, more about Saint Jude and Saint Simon Church in Castlethorpe tomorrow, including the ornate Tyrrell family monument, and about the neighbouring village of Hanslope and its tall church spire in the days to come, hopefully.

Autumn leaves at the former almshouse on North Street (Photograph: Patrick Comerford, 2025)

Daily prayer in Ordinary Time 2025:
166, Saturday 25 October 2025

‘A man had a fig tree planted in his vineyard …’ (Luke 13: 6) … a surviving fig tree beside a former small vineyard that has been cleared near the beachin Platanias east of Rethymnon in Crete (Photograph: Patrick Comerford, 2025)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar, and tomorrow is the Last Sunday after Trinity. Today, the calendar of the Church of England in Common Worship remembers Saint Crispin and Saint Crispinian, Martyrs at Rome, ca 287.

I hope to spend much of today waiting for a declaration after the Presidential election in Ireland. In my prayers this morning I am giving thanks for the benefits of democracy, and for the strong social witness of President Michael D Higgins during his 14 years in office. I am also praying for family members who are attending a family funeral in Kuching today.

This is the last weekend of October, and the storms over the last few days have been a reminder, if we ever needed it, that summer is truly over. The clocks go back an hour later tonight, early tomorrow morning, at 2 am, oand time in the UK and Ireland switches back from Daylight Saving Time (DST) or British Summer Time (BST) to Standard Time or Greenwich Mean Time. Before today begins, meanwhile, before having breakfast, I am taking some quiet time early this morning to give thanks, and for reflection, prayer and reading in these ways:

1, today’s Gospel reading;

2, a short reflection;

3, a prayer from the USPG prayer diary;

4, the Collects and Post-Communion prayer of the day.

The Friary Clock Tower in Lichfield … why were the workers killed accidentally in the Tower of Siloam? (Photograph: Patrick Comerford, 2025)

Luke 13: 1-9 (NRSVA):

1 At that very time there were some present who told him about the Galileans whose blood Pilate had mingled with their sacrifices. 2 He asked them, ‘Do you think that because these Galileans suffered in this way they were worse sinners than all other Galileans? 3 No, I tell you; but unless you repent, you will all perish as they did. 4 Or those eighteen who were killed when the tower of Siloam fell on them – do you think that they were worse offenders than all the others living in Jerusalem? 5 No, I tell you; but unless you repent, you will all perish just as they did.’

6 Then he told this parable: ‘A man had a fig tree planted in his vineyard; and he came looking for fruit on it and found none. 7 So he said to the gardener, “See here! For three years I have come looking for fruit on this fig tree, and still I find none. Cut it down! Why should it be wasting the soil?” 8 He replied, “Sir, let it alone for one more year, until I dig round it and put manure on it. 9 If it bears fruit next year, well and good; but if not, you can cut it down”.’

A lost vineyard in Platanias near Rethymnon in Crete … fig trees at either end helped to protect the vines against winds from the sea and mountain and to hold the soil and water (Photograph: Patrick Comerford)

Today’s Reflection:

Some years ago, in an address at the Pontifical University in Saint Patrick’s College, Maynooth, Bishop John Kirby spoke of the way many people ask why we are relatively prosperous while so many people live in poverty. But, he said, we need to realise instead that we are relatively prosperous in rich countries in the northern hemisphere precisely because so many people live in poverty and hunger and thirst in the two-thirds world.

In the middle of the economic crisis in Greece some years ago, the Greek Prime Minister accused other European leaders of failing to put compassion into action, and warned of the danger of Greece becoming ‘a warehouse of souls.’

Emphasising the spiritual without understanding the world we live in leads to us being irrelevant. On the other hand, actively doing good, without any deep and truly spiritual foundations, leads to burn-out and disillusion. Of course, we are called to hunger and thirst for righteousness (Matthew 5: 6). But wishing is not enough. Christ reminds us in today’s Gospel reading that we are called to bear fruit too … and he is patient in waiting for faith to produce fruit.

These thoughts are interesting preludes to today’s Gospel reading (Luke 13: 1-9), when we hear of the chilling and horrific deaths of two groups of people that made headline news at the time.

We all know that people often ask why God allows bad things to happen to good people. In this reading there are two examples. In the first case, it was Galileans at prayer in the Temple who were slaughtered in their innocence, and who then, sacrilegiously, had their blood mixed with the Temple sacrifices. In the second case, innocent building workers, working on the Tower of Siloam near the Temple, died when the work collapsed on top of them.

In those days, it was a common belief that pain and premature death were signs of God’s adverse judgment. We think like that today: how often do people think those who are sick, suffer infirmities, have injuries, die because they cannot afford health care? They do not die because they cannot afford healthcare – they die because governments prefer to spend money on weapons and wars or in giving tax breaks to the rich, rather than spending money on health care for those who need it.

The first group in this Gospel reading, a group of Galileans, from Christ’s own home province, believed they were doing God’s will as they worshipped in the Temple. But they were killed intentionally as they sacrificed to God in the Temple. Even in death, they were degraded further when, on Pilate’s orders, their blood was mixed with the blood of the Temple sacrifices.

Think of the horror we feel when people are murdered at worship in attacks on churches, synagogues or mosques, or Oscar Romero saying Mass 45 years ago in San Salvador (24 March 1980).

The second group in the Gospel reading, numbering 18 in all, were building workers who were killed accidentally as they were building the Tower of Siloam.

Think of our horror today at people who die randomly or accidentally, not because of their own mistakes or sinfulness: people who die sleeping in their own homes at night during Russian attacks on Ukrainian cities; children who die in attacks on hospitals or schools in Gaza; people who die daily of hunger and poverty; children born to die because they are HIV +, because their parents live in poverty, or other circumstances not of their choosing such as Trump’s capricious cancellation of US financial support; the children who die in treacherous sea crossings in the English Channel or in the Mediterranean …

How easy it is to talk about ‘innocent victims’ – of wars, of AIDS, of gangland killings – as though some people are ‘guilty victims’ who deserve to die like that anyway.

But in both cases in our Gospel reading – in all these cases – Christ says no, there is no link between an early and an unjust death and the sins of the past or the sins of past generations.

In both stories, we could explain away what we might otherwise see as the inexplicable way God allows other people to suffer and die by saying they brought it on themselves by their sins, or the sins of their ancestors … or, in today’s language, by saying they cannot afford to pay for health care, or they bring it upon themselves by their lifestyle, or they need to pull themselves up by their bootstraps, or they ought to stay in their own countries.

My compassion is the victim of my hidden values, and so others become the victims.

Many may have expected Christ to say that their deaths were in punishment for their rebellious behaviour, in the case of the Galilean rebels, or collaborative behaviour, in the case of the workers who were building a water supply system for the Roman occupiers.

Is Christ indifferent to political and environmental disasters?

Instead of meeting those expectations, Christ teaches that death comes to everyone, regardless of how sinful I am, regardless of my birth, politics or social background, or – even more certainly – my smug sense of religious pride and righteousness. And he goes on to teach how we each need to repent – even when, in the eyes of others, we do not appear to need repentance.

Seek the Lord while he may be found,
call upon him while he is near …


It is so tempting to excuse or dismiss the sufferings of others. To say they brought it on themselves offers us an opt-out: we can claim to have compassion, but need not respond to it, nor need to do anything to challenge the injustices that are the underlying causes of this suffering.

Yet, in the parable of the fig tree, we are called on to wait, we are urged not to be too hasty in our judgment on those who seem in our eyes to do nothing to improve their lot.

It makes logical, economic and financial sense for the owner to want to chop down the fig tree – after all, not only is it taking up space, but it also costs in terms of time, tending, feeding, caring and nurturing. The owner knows what it is to make a quick profit, and if the quick profit is not coming soon enough he wants to cut his losses.

It takes much tender care and many years – at least three years – for a fig tree to bear fruit. And even then, in a vineyard, the figs are not a profit – they are a bonus.

Even if a fig tree bears early fruit, the Mosaic Law said it could not be harvested for three years, and the fruit gathered in the fourth year was going to offered as the first fruits. Only in the fifth year, then, could the fruit be eaten.

So, if this tree was chopped down, and another put its place, it would take longer still to get fruit that could be eaten or sold. In his quest for a quick profit, the owner of the vineyard shows little knowledge about the reality of economics.

The gardener, who has nothing at stake, turns out to be the one who not only has compassion, but has deep-seated wisdom too. The gardener, who is never going to benefit from the owner’s profits, can see the tree’s potential, is willing to let be and wait, knowing what the fig tree is today and what it can do in the future.

But we can decide where we place our trust – in the values that I think serve me but serve the rich, the powerful and the oppressor, or in the God who sees our plight, who hears our cry, and who comes in Christ to deliver us.

Seek the Lord while he may be found,
call upon him while he is near …


Figs ripening on a fig tree near the beach at Platanias, east of Rethymnon in Crete (Photograph: Patrick Comerford)

Today’s Prayers (Saturday 25 October 2025):

The theme this week (19 to 25 October) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘Advancing Theological Education for Young Women in Africa’ (pp 48-49). This theme was introduced last Sunday with reflections from Esmeralda (Essie) Pato, Chair of the Communion-Wide Advisory Group for USPG; she is based in Johannesburg, South Africa.

The USPG Prayer Diary today (Friday 24 October 2025, United Nations Day) invites us to pray:

Lord, bless Essie in her leadership of the Communion-Wide Advisory Group for USPG. Grant her wisdom and strength as she guides the mission, inspiring others to serve faithfully.

The Collect:

Almighty and everlasting God,
increase in us your gift of faith
that, forsaking what lies behind
and reaching out to that which is before,
we may run the way of your commandments
and win the crown of everlasting joy;
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:

We praise and thank you, O Christ, for this sacred feast:
for here we receive you,
here the memory of your passion is renewed,
here our minds are filled with grace,
and here a pledge of future glory is given,
when we shall feast at that table where you reign
with all your saints for ever.

Additional Collect:

God, our judge and saviour,
teach us to be open to your truth
and to trust in your love,
that we may live each day
with confidence in the salvation which is given
through Jesus Christ our Lord.

Collect on the Eve of Last Sunday after Trinity:

Blessed Lord,
who caused all holy Scriptures to be written for our learning:
help us so to hear them,
to read, mark, learn and inwardly digest them
that, through patience, and the comfort of your holy word,
we may embrace and for ever hold fast
the hope of everlasting life,
which you have given us in our Saviour Jesus Christ,
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

Vines in a small abandoned vineyard near the bus top in Platanias, east of Rethymnon (Photograph: Patrick Comerford, 2025)

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org

The bell tower beside the Cathedral in Rethymnon, with a clock dating from 1899 … the clocks go back an hour tonight (Photograph: Patrick Comerford, 2025)

24 October 2025

Aston Villa stood up to the Nazis
in 1938, and built a reputation for
challenging racism and antisemitism

The Holte End, inspired by Aston Hall, is where Aston Villa’s most vocal and passionate supporters have traditionally gathered (Photograph: Patrick Comerford)

Patrick Comerford

It would take deep and long sessions of psychotherapy and counselling to grasp why many young boys pick a football team to support, and end up identifying with that team for the rest of their lives.

Some pick a team because their fathers and other family figures made the same decision a generation or even two generations before them. Others make a choice based on geography: matches are accessible and all their friends are going there too. Still others are swayed by fashion: a team is fashionable one year or season, and retains popularity with the followers it collects along their way, or their merchandise is ‘cool’ to wear because of its colours or design.

Growing up in Ireland in the 1950s and 1960s, many of my contemporaries as schoolboys supported Shamrock Rovers, and a smaller number were Shelbourne fans. A handful would support one or other provincial side because their mother or father was from the area.

I remember a colleague on the subs desk in The Irish Times in the 1970s who was from Sligo. Long after moving to London and the subs desk on a Fleet Street newspaper, he would still ring the subs desk in the Irish Times every Sunday evening to ask for Sligo Rovers’ result that afternoon.

My uncle and godfather Arthur Comerford was a keen supporter of Bohemians and a club member, and for two or three years in the mid-1960s he brought me to Bohs’ matches on Sunday afternoons. Bohs were known from their foundation for taking a stand against sectarianism and the politicisation of football, and I still take a benign interest in the way Bohs continues to take a stand against racism and for diversity.

When it comes to selecting English football clubs to support, many of my age ended up as Manchester United supporters. There were many Irish players on the side for decades, and the Munich air disaster in 1958 generated strong sympathy for the club in Ireland.

When I was growing up, the area close to Donore Avenue was still Dublin’s ‘Little Jerusalem’, although the Jewish community had moved in large numbers by then to south Dublin suburbs like Rathfarnham and Churchtown. When I was about 11 or 12, some friends introduced me to a schoolboys’ soccer club called Port Vale. The clubhouse was in the Donore Avenue area, but home games in the Dublin Schoolboy League were played in Bushy Park in Terenure.

I must have been no good, because I only remember playing with Port Vale for a few weeks. But the good players I remember who were of my age included Alan Shatter, then living in Crannagh Park and later Minister for Justice in a coalition government. His memories of Port Vale, Donore Avenue, Bushy Park and Rathfarnham, recalled in his book Life is a Funny Business: A Very Personal Story, have many resonances with my own memories.

I never ended up as a fan of the English club Port Vale, despite that experience, nor did I follow other boys sheepishly into supporting Manchester United, Arsenal or Liverpool. Instead, I ended up with Aston Villa and Tottenham Hotspur as my first and second teams of choice. I celebrated those choices in Stony Stratford last Saturday afternoon as I watched the match between Aston Villa and Tottenham Hotspur.

In my late teens, Villa Park was just a few stops away from Lichfield. Part of Spurs’ traditional support base was for long in the Jewish community in London, so that to fans of Chelsea and many other clubs, Tottenham Hotspur is a Jewish club, and in response to racist and antisemitic taunts, Spurs fans long ago adopted as their own chant: ‘We are the Yids.’

Aston Station is only 30 minutes from Lichfield (Photograph: Patrick Comerford)

Aston Villa too has a proud tradition of standing up against antisemitism and racism. Almost 90 years, Aston Villa was invited on a three-match tour of Germany in the summer of 1938. Villa was then the most famous club in the world and manager Jimmy Hogan had enjoyed great success through Europe as a coach prior to arriving at Villa Park. Villa’s tour coincided with a tour by the England national team, and both tours were only weeks before Neville Chamberlain appeased Nazi Germany and signed the Munich Agreement.

The day before their first match, the England football team bowed to pressure from the British Foreign Office and performed the Nazi salute during a friendly match on 14 May 1938.

On 14 May 1938 an England side including Villa centre-forward Frank Broome played against Germany in the Olympic Stadium in Berlin, before a crowd of 110,000. As the England players were changing, an FA official went to their dressing-room and told them that they had to give the Nazi salute during the German national anthem.

Villa’s Frank Broome (1915-1994) said at the time: ‘The dressing room erupted. There was bedlam. All the England players were livid and totally opposed to this, myself included. Everyone was shouting at once.’

‘Eddie Hapgood, normally a respectful and devoted captain, wagged his finger at the official and told him what he could do with the Nazi salute, which involved putting it where the sun doesn’t shine.’ The FA official left only to return minutes later saying he had a direct order from the British Ambassador, Sir Neville Henderson. The England team reluctantly gave the Nazi salute, and then went on to win 6-3.

The following day, Villa’s first match was against a German Select XI that included players from the Austria, recently annexed by Nazi Germany.

The Villa players were told too to give the Nazi salute. The Villa inside forward Eric Houghton later recalled: ‘We had a meeting about this and George Cummings and Alec Massie and the Scots lads said “There’s no way we’re giving the Nazi salute” so we didn't give it!’

This match was marked by continual jeering and whistling. Villa’s use of the offside trap was unfamiliar and frustrating to the German players and fans. When future Villa manager, Alex Massie fouled Camillo Jerusalem, the referee had to separate the teams. Villa had a 3-2 victory. Hostility from the 110,000 crowd got worse when Villa left the pitch without the players giving the Nazi salute.

The second game was in Düsseldorf. Once again Villa refused to give the Nazi salute, and they won the game 3-2 too. The Villa players went to the centre of the field and gave the crowd a two-finger salute, but this was not understood in Germany and the game passed without incident.

The third Villa game was in Stuttgart and against a German Select XI. This time, British diplomats were even more insistent in their demands that the Villa players did what their German hosts demanded, and SS guards and Stormtroopers were called in to protect the players from the crowd.

Later during World War II, it was reported, the Villa reserve team were all captured at Dunkirk, and in captivity they thrashed their SS guards.

Ever since, Villa supporters have seen their players at the time as keeping with the finest traditions of the club. Villa’s reputation should not be sullied or forgotten because of the way the ban on Maccabi Tel Aviv supporters from a match next month (6 November) has been covered.

Villa Park has been the welcoming home of Aston Villa since the club moved from Wellington Road in 1897 (Photograph: Patrick Comerford)

Maccabi Tel Aviv FC is one of Israel’s biggest clubs and plays in European competitions despite being in the Middle East, because Israel has been effectively excluded from Asian competitions. A survey by Yedioth shows that Maccabi Tel Aviv are the second-most popular team among Israeli football fans (23%), behind rivals Maccabi Haifa (28%), and a third of people in Tel Aviv residents support the team.

But In recent years, Maccabi Tel Aviv have developed a reputation for thuggish and racist behaviour, and reports by the New Israel Fund found that Maccabi Tel Aviv has the second-most racist fan base in Israel, behind Beitar Jerusalem. A study by the Jewish Arab Centre for Peace, Maccabi Tel Aviv fans lead the charts of racist chanting with 118 racist chants during a single season in 2024-2025.

Fans have been known to yell racist slurs and insults at Arab and black players. Players on the team often face racist abuse from their own fans. Fans have yelled anti-Arab slurs at Maharan Radi, an Arab player, and taunted Baruch Dego, an Ethiopian-Jewish player yell monkey noises.

The fans are also linked with far-right and racist militants. During protests in 2020-2021 against Benjamin Netanyahu, Maccabi fans attacked protesters with batons and broken bottles. Countless viral online videos show Maccabi fans singing: ‘Let the IDF win, and f**k the Arabs’, ‘why is school out in Gaza? There are no children left there’, ‘f**k you, Palestine’ and ‘death to Arabs. Is it any wonder that the far-right crowd-stirrer Tommy Two-Names Robinson recently posed in a Maccabi Tel Aviv shirt?

Israeli police cancelled the Tel Aviv derby between Maccabi and Hapoel last Sunday night due to violent fan unrest, where smoke grenades and stones were thrown, and several police officers and civilians were attacked.

These are the sort of safety concerns raised by the community leaders and local residents of Birmingham, as well as West Midlands Police, when it comes to the fixture at Villa Park on 6 November.

Tension erupted among Maccabi Tel Aviv fans in Syntagma Square in central Athens last year (March 2024) ahead of a fixture with Olympiakos, when Maccabi fans assaulted a man of Arab descent as he left a metro station. More recently in November 2024, five people were injured during a wave of violence that erupted in Amsterdam when supporters of Maccabi Tel Aviv stormed through the city. Dutch police arrested 62 people in connection with the vandalism and violence.

Villa’s famous and celebrity fans have included Prince William, the poet Benjamin Zephaniah, cricketers Ian Bell and Chris Woakes, television and film stars Tom Hanks, David Bradley, Oliver Phelps and Brendan Gleeson, musicians Ozzy Osbourne and Nigel Kennedy and Simon Le Bon and Roger Taylor of Duran Duran. The Irish players have included Paul McGrath, Steve Staunton, Andy Townsend and Ray Houghton. But Aston Villa retains a loyal, locally-based core of supporters, who are mainly working class, and with a catchment area that extends as far north as Lichfield.

Aston Villa last year celebrated the 150th anniversary of its formation. It seems challenging racism, thuggery and violence, no matter where it comes from, is built into the DNA fans.

Shabbat Shalom, שבת שלום‎

Aston Villa celebrated its 150th anniversary last year (Photograph: Patrick Comerford, 2024)