David Frost (1939-2025), translator of the Psalms and innovative Orthodox principal in Cambridge

Professor David Frost, in that famous tie, speaking under the portrait of Archbishop John Bramhall in the Old Library in Sidney Sussex College, Cambridge, in 2011 (Photograph: Patrick Comerford)

Patrick Comerford

I was saddened to hear the news a few days ago of the death of Professor David Frost, the former Principal of the Institute for Orthodox Christian Studies. He died peacefully on Thursday night, surrounded by his family.

I first got to know David when I was a regular student at the Institute for Orthodox Christian Studies in Cambridge from 2008, taking part in the annual summer schools in Sidney Sussex College, visiting the IOCS in Wesley House on Jesus Lane, joining in IOCS pilgrimages to Saint John’s Monastery in Tolleshunt Knights, and at conferences and seminars in Wescott House, the Anglican theological college across the street from the IOCS on Jesus Lane and around the corner from Sidney Sussex College.

David Frost was a distinguished academic and a Shakespearean scholar of note, and was also known as a liturgist and as a gifted writer. He was a fellow of Saint John’s College, Cambridge, and taught English literature and religious studies at several universities, including the University of Newcastle in Australia. He also worked in theatre in Australia, where he staged the Chester Mysteries in Newcastle and was involved a symphony orchestra.

His research and publications focussed on literary subjects like Shakespeare, 17th century English drama, liturgical works including a modern translation of the Psalms, and the liturgy of Saint Chrysostom.

He worked with Andrew Macintosh and John Emerton on The Cambridge Liturgical Psalter, first published by William Collins in 1976 as The Psalms: A New Translation for Worship. There were two editions, one a plain text and one pointed for singing to Anglican chant.

This modern English-language version of the Psalms was prepared for public and private worship by a panel of eight Hebrew specialists from various Christian traditions, working over a six-year period in collaboration with David Frost as a literary scholar who was conversant with the long tradition of translations into English of this ancient Biblical text.

It became a Penguin classic, The Psalms in English (1996), was authorised for use in many Churches world-wide and became part of six national prayer books, including the Liturgical Psalter in the An Alternative Service Book (1980). The translation was incorporated in An Australian Prayer Book (1978), in the Alternative Prayer Book of the Church of Ireland (1984), and in An Anglican Prayer Book of the Anglican Church of Southern Africa. It was also adopted for use by the Uniting Church in Australia and in the Methodist Hymns and Psalms (1983).

An adapted version, The Psalms: The Liturgical Psalter (New Inclusive Language Version), was published by HarperCollins in 1995 and was incorporated into A Prayer Book for Australia (1995).

It remains in use in the Church of England and is seen as representing the best modern understanding of what is on occasions a very difficult Hebrew text, and it is recognised by Jews and Christians alike as an honest and reliable translation.

His translation of the Psalms into English was so groundbreaking that his wife, the late Dr Christine Mangala Frost, once told me: ‘I prefer to think of him as David the Psalmist.’

Professor David Frost (right) with Metropolitan Kallistos Ware and Dr Christine Mangala Forst at the summer school of the Institute for Orthodox Christian Studies in Sidney Sussex College, Cambridge, in 2009 (Photograph: Patrick Comerford)

When he retired, David returned from Australia to Cambridge as Principal of the Institute for Orthodox Christian Studies, at a time of great difficulty for the IOCS. With steadfast resolve and unwavering dedication, he guided the institute through turbulent waters into a period of renewed stability and purpose.

During his decade-long tenure as Principal, he brought to the IOCS – and to the wider Orthodox community in Cambridge – a deep love for the Church and a sincere, unwavering commitment to its mission but also an earnest openness to ecumenical dialogue.

In a recent book, In Blind Evolution?: The Nature of Humanity and the Origin of Life, published by James Clarke & Co, Cambridge, he made a powerful case for the incomprehensible Creator who shares in the world’s beauty, suffering and transformation. He challenged the worldview derived from Charles Darwin’s evolutionary theories and perpetuated in Richard Dawkins’s atheistic neo-Darwinism, and aligned himself with the Intelligent Design Movement (IDM) in the creation-evolution debate.

David Frost (centre, back row) at an IOCS seminar in Westcott House, Cambridge, honouring the work of Metropolitan John Zizioulas, in June 2014

His leadership of IOCS was marked by a profound faith in the renewing power of Christ, a resolute optimism, and an infectious joy. He enriched the life of the institute with his gift for storytelling and his warm, often mischievous sense of humour.

Among the programmes he initiated at IOCS, ‘The Way’ is catechesis course that remains one of the most important, and is currently used in the Romanian Church and in an increasing number of Orthodox contexts.

I took part with David in 2013 in a presentational video in which faculty, students and supporters of IOCS explained how we have benefitted from the work of the institute over the years.

Others who spoke on the video included the then President of IOCS, the late Metropolitan Kallistos Ware, Dr Sebastian Brock, formerly Reader in Syriac Studies in the University of Oxford, IOCS staff members at the time time, the Revd Dr Alexander Tefft, Dr Christoph Schneider, Dr Razvan Porumb and Father Dragos Herescu, along with Dr Marcus Plested and Dr Christine Mangala Frost, as well as fellow students, the Revd David Patrick Cassidy from Austin, Texas, and Alice Belcher from Brighton.

While I was at IOCS, there were memorable lectures on Love, Chaucer, Shakespeare. He frequently and fluently quoted from Shaespeare, George Herbert, William Blake, the Psalms and the Song of Songs.

In one lecture, he offered the beautiful insight that the great creative artists have insights that go beyond the formulations of philosophers and theologians. On one mid-summer evening, he brought a group of us to watch Shakespeare’s A Midsummer Night’s Dream on the lawns at Saint John’s, where he had once been a fellow.

I shall cherish memories of his generous hospitality and warm welcome, his deep faith, his scholarship, his encouragement, his inclusivity, his style, charm and wit.

In one light-hearted after-dinner speech in the Old Library in Sidney Sussex College, standing beneath a portrait of Archbishop John Bramhall of Armagh, when he told a humorous story about a number of Anglican, Orthodox and Roman Catholic bishops who were known variously as ‘Your Eminence’, ‘Your Elegance’, ‘Your Excellence’ – and ‘Your Effluence.’

May he rest in peace and rise in glory.

Daily prayer in Easter 2025: 21, Saturday 10 May 2025

The central door of the iconostasis in the Church of Aghia Triada in Kalamitsi Alexandrou, Crete, has an icon portraying Christ present in the Eucharist (Photograph: Patrick Comerford)

Patrick Comerford

Easter is a 50-day season that continues until the Day of Pentecost, and tomorrow is the Fourth Sunday of Easter (Easter IV, 11 May 2025).

Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:

1, reading 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 Trinity seen in a shop window in Iraklion at Easter (Photograph: Patrick Comerford, 2025)

John 6: 60-69 (NRSVA):

60 When many of his disciples heard it, they said, ‘This teaching is difficult; who can accept it?’ 61 But Jesus, being aware that his disciples were complaining about it, said to them, ‘Does this offend you? 62 Then what if you were to see the Son of Man ascending to where he was before? 63 It is the spirit that gives life; the flesh is useless. The words that I have spoken to you are spirit and life. 64 But among you there are some who do not believe.’ For Jesus knew from the first who were the ones that did not believe, and who was the one that would betray him. 65 And he said, ‘For this reason I have told you that no one can come to me unless it is granted by the Father.’

66 Because of this many of his disciples turned back and no longer went about with him. 67 So Jesus asked the twelve, ‘Do you also wish to go away?’ 68 Simon Peter answered him, ‘Lord, to whom can we go? You have the words of eternal life. 69 We have come to believe and know that you are the Holy One of God.’

A statue of Saint Peter in the porch Saint Peter and Saint Paul Church, Singapore (Photograph: Patrick Comerford, 2025)

Today’s Reflection:

With this morning’s Gospel reading, we come to the end of this week’s series of readings in the ‘Bread of Life’ discourse in Saint John’s Gospel (John 6: 60-69), while Christ is teaching in Capernaum. He has said that he is divine and the living bread. Now he says that taking part in the Eucharist establishes a lasting relationship, a community of life, a mutual indwelling, between him and the believer.

When he leaves the synagogue, many of Christ’s followers find this teaching is difficult or offensive. But he replies that if we cannot accept these things, seeing him ascend to heaven will really confound us. The words he speaks are spirit and life, and ‘it is the spirit that gives life.’ Our human lives, even Christ in human form, are of no use without the spirit.

Because of his teaching, many of his disciples turn away, as many would later leave the Church. Christ asks the twelve whether they too wish to leave him. But Peter replies on their behalf: ‘Lord, to whom can we go? You have the words of eternal life. We have come to believe and know that you are the Holy One of God.’

There is a clear connection between the feeding of the 5,000 that begins this chapter, with the manna story, when they recall the exile in the wilderness and quote from Psalm 78: 24, ‘He gave them bread from heaven to eat’ (see John 6: 31).

This morning’s conversation as Christ leaves the synagogue in Capernaum where he has been teaching also brings into focus the relationship between Christ’s words and the teachings of Moses.

This conversation begins on the other side of the lake and ends at the synagogue in Capernaum, without any mention in the narrative of the movement or the change of location. But when did the location shift from the shores of the lake to the synagogue? And why?

We should remember that at this point in the Fourth Gospel, the Passover is near. Christ is fulfilling the kind of community that trusts in God’s abundance that the manna story envisions. His feeding and his reflection on it is a kind of synagogue teaching. It signifies that Christ is proclaiming himself as one greater than Moses, and is therefore greater than the usual synagogue teaching, which is a scandalous challenge in itself.

What is that that these people find hard to grasp? Is it the concept of ‘eating my flesh’? Is it the implication that Christ is greater than Moses? Is it the idea that to follow Christ is to see the Mosaic tradition fulfilled?

As I was reading this passage, I found myself working my way through some of the original Greek texts in this Gospel reading to help me explore what is going on.

Verse 60 says: Πολλοὶ οὖν ἀκούσαντες ἐκ τῶν μαθητῶν αὐτοῦ εἶπαν, Σκληρός ἐστινὁ λόγος οὗτος: τίς δύναται αὐτοῦ ἀκούειν; When many of his disciples heard it, they said, ‘This teaching is difficult; who can accept it?’

The many and the disciples are two different groups. We often misunderstand and misuse the term οἱ πολλοί (hoi polloi, ‘the many’).

In English, the phrase has been corrupted by giving it a negative connotation to signify deprecation of the working class, commoners, the masses or common people in a derogatory or even an ironic sense. Synonyms that express the same or similar distaste for the common people felt by those who believe themselves to be superior include ‘the great unwashed’, ‘the plebs’, ‘the rabble’, ‘the riff-raff’, or ‘the herd’.

The phrase is used by Pericles in his ‘Funeral Oration,’ as quoted by Thucydides in his History of the Peloponnesian War.But Pericles uses it in a positive way when praising the Athenian democracy, contrasting ‘the many’ with οἱ ὀλίγοι (hoi oligoi) or the oligarchy, the few.

Its current English usage dates from the early 19th century, when a person had to be familiar with Greek and Latin to be considered well-educated. The phrase was originally written in Greek letters, so that knowledge of the classical languages set apart the speaker from οἱ πολλοί (hoi polloi), ‘the many’ or the uneducated.

Early users of the phrase include Lord Byron, Charles Darwin, and in the operas of Gilbert and Sullivan, where πολλοί rhymes with joy as in ‘the high pol-oy’.

In the 1989 film Dead Poets’ Society, Meeks raises his hands and asks: ‘The hoi polloi. Doesn’t it mean the herd?’ Professor Keating replies: ‘Precisely, Meeks. Greek for the herd. However, be warned that, when you say ‘the hoi polloi you are actually saying ‘the the herd.’ Indicating that you too are hoi polloi.’

In the Eucharistic prayers, we use words such as: ‘this is my blood of the new covenant which is shed for you and for many for the forgiveness of sins’ (see Common Worship, pp 185, 189, 192, 196, 199, 202; The Book of Common Prayer (the Church of Ireland, 2004), pp 210, 215, 217). In Common Worship, Prayer D changes this to ‘shed for you all for the forgiveness of sins’ (p 195), while Prayer H changes it to ‘shed for you for the forgiveness of sins’ (p 204).

What do the institution narratives in the relative New Testament passages say? We read: ‘for this is my blood of the covenant, which is poured out for many for the forgiveness of sins’ (Matthew 26: 28); ‘this is my blood of the covenant, which is poured out for many’ (Mark 14: 24); Only Saint Luke’s account is missing the word πολλοί or the ‘many’: ‘This cup that is poured out for you is the new covenant of my blood.’ Saint Paul uses neither ‘you’ nor ‘the many.”

But it is clear that the Eucharist, while celebrated among the disciples or within the community, is for the benefit of ‘the many.’

In verse 61, we read: εἰδὼς δὲ ὁ Ἰησοῦς ἐν ἑαυτῷ ὅτι γογγύζουσιν περὶ τούτου οἱ μαθηταὶ αὐτοῦ εἶπεν αὐτοῖς, Τοῦτο ὑμᾶς σκανδαλίζει; But Jesus, being aware that his disciples were complaining about it, said to them, ‘Does this offend you?’

Again, we might translate this: And Jesus, having seen himself that his own disciples are murmuring about all this, spoke to them, ‘Does this cause you to stumble?’ or ‘Does this scandalise you?’

The word σκανδαλίζει (skandalízei) comes from the verb σκανδαλίζω (skandalízo), to put a stumbling block or in the way so that someone else may trip and fall. In other words, it is a metaphor for ‘to offend’ or ‘to scandalise.’ But the scandal is surely more than the repeated prohibition in the Old Testament on eating any flesh in its own blood (see Genesis 9: 4, Leviticus 3: 17, Deuteronomy 12: 23). Perhaps I am thinking this because I also find here a reminder of the concept of the ‘scandal of the Gospel,’ although that well-known phrase appears nowhere in the New Testament in that form.

The word γογγύζουσιν (gongízousin), translated in the NRSV as ‘complaining’, has far more negative implications than this translation. It comes from the verb γογγύζω (gongízo), to murmur, to mutter, to grumble, or to say anything negative in a low tone. It recalls the negative murmurings of fleeing Children of Israel in the wilderness. It is used four times in Saint John’s Gospel to describe disbelief:

• ‘then the Jews (Judeans) began to complain (murmur) about him’ (6: 41);

• ‘Do not complain (murmur) among yourselves …’ (6: 43);

• in this instance, where ‘his disciples were complaining (murmuring) at it’ (6: 61);

• ‘The Pharisees heard the crowd muttering (murmuring) such things about him’ (John 7: 32).

Verse 63 says: τὸ πνεῦμά ἐστιν τὸ ζῳοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν: τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμά ἐστιν καὶ ζωή ἐστιν. The NRSV translates this: ‘It is the spirit that gives life; the flesh is useless. The words that I have spoken to you are spirit and life.’ We might also translate it in this way: ‘The spirit is the thing making you alive. The flesh is not profiting anything [the double negative here, nothing, does not translate easily into English]. The words that I have spoken to you is [are] spirit and is [are] life.’

The word ζῳοποιοῦν (zootoioun), ‘making alive’ implies not just to make alive or to give life, but refers particularly to imparting life that lasts for ever, eternal life

Verse 64 reads: ἀλλ' εἰσὶν ἐξ ὑμῶν τινες οἳ οὐ πιστεύουσιν. ᾔδει γὰρ ἐξ ἀρχῆς ὁ Ἰησοῦς τίνες εἰσὶν οἱ μὴ πιστεύοντες καὶ τίς ἐστιν ὁ παραδώσων αὐτόν. In the NRSV, this is translated: ‘But among you there are some who do not believe.’ For Jesus knew from the first who were the ones that did not believe, and who was the one that would betray him. Or, we might translate it: ‘But there are some among you who do not believe, who do not have faith.’ For, Jesus had known from the beginning who the ones are who are not believing and who is the one who is betraying him.

Faith is related to both belief and practice. I am wondering this morning whether we ought to ask whether faith is related to Eucharistic belief and practice? Do those who reject or deny Eucharistic belief and a regular Eucharistic practice deny Christ himself.

It is interesting that those who seek to impose a literalist reading on many New Testament passages, including teachings on sexuality that are not actually in the New Testament, are often those who would refuse to concede a literalist reading of this Gospel passage when it comes to an understanding of the Eucharist. Indeed, could we ask whether the denial of a Eucharistic interpretation of the ‘Bread of Life’ discourse is a betrayal of Christ himself, is no longer walking with Christ.

Verse 66 says: Ἐκ τούτου πολλοὶ [ἐκ] τῶν μαθητῶν αὐτοῦ ἀπῆλθον εἰς τὰ ὀπίσω καὶ οὐκέτι μετ' αὐτοῦ περιεπάτουν. The NRSV translates this: Because of this many of his disciples turned back and no longer went about with him. Or we might translate this: From this time, many [out] of his disciples went back (or turned back) and no longer were walking with him [either following him, or on the journey to Jerusalem].

This turning back, of course, is in contrast to the true meaning of conversion, which is turning around towards Christ.

Verses 68 and 69 read: ἀπεκρίθη αὐτῷ Σίμων Πέτρος, Κύριε, πρὸς τίνα ἀπελευσόμεθα; ῥήματα ζωῆς αἰωνίου ἔχεις, καὶ ἡμεῖς πεπιστεύκαμεν καὶ ἐγνώκαμεν ὅτι σὺ εἶ ὁ ἅγιος τοῦ θεοῦ. The NRSV translates these verses as: Simon Peter answered him, ‘Lord, to whom can we go? You have the words of eternal life. We have come to believe and know that you are the Holy One of God.’

Knowing and belief come together, knowledge is meaningless without wisdom, faith is more than the acceptance of facts.

This profession by Simon Peter is immediately followed by a cautious and disturbing remark by Christ about Judas Iscariot (verses 70-71). But the compilers of the Revised Common Lectionary decided to omit them from this reading. Judas is going to walk out at the Last Supper. Is a regular refusal to eat this bread and to drink this cup a betrayal of Christ and of the Christian faith?

The writer of this Gospel is addressing a small community of Christians in Ephesus, for whom linear time is displaced by the fact that they already know the divine identity of Christ. Saint Paul separately asks the people of Ephesus to pray that he may be given a gift of the right words in telling of the ‘mystery of the Gospel’ (τὸ μυστήριον τοῦ εὐαγγελίου).

What if this Gospel reading is a reminder of the heart of the Gospel, the mystery of the Gospel?

Christ is risen!
The Lord is risen indeed. Alleluia!

The Monument of the Unknown Soldier outside Parliament in Central Athens bears quotations from the Funeral Oration by Pericles (Photograph: Patrick Comerford)

Today’s Prayers (Saturday 10 May 2025):

‘Inconvenient Migration’ has provided the theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel). This theme was introduced last Sunday with Reflections from Carol Miller, Church Engagement Manager, USPG.

The USPG Prayer Diary today (Saturday 10 May 2025) invites us to pray:

Almighty and merciful God, whose Son became a refugee and had no place to call his own; look with mercy on those who today are fleeing from danger, homeless and hungry. Bless those who work to bring them relief; inspire generosity and compassion in all our hearts; and guide the nations of the world towards that day when all will rejoice in your Kingdom of justice and of peace; through Jesus Christ our Lord.

The Collect:

Almighty Father,
who in your great mercy gladdened the disciples
with the sight of the risen Lord:
give us such knowledge of his presence with us,
that we may be strengthened and sustained by his risen life
and serve you continually in righteousness and truth;
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:

Living God,
your Son made himself known to his disciples
in the breaking of bread:
open the eyes of our faith,
that we may see him in all his redeeming work;
who is alive and reigns, now and for ever.

Additional Collect:

Risen Christ,
you filled your disciples with boldness and fresh hope:
strengthen us to proclaim your risen life
and fill us with your peace,
to the glory of God the Father.

Collect on the Eve of Easter IV:

Almighty God,
whose Son Jesus Christ is the resurrection and the life:
raise us, who trust in him,
from the death of sin to the life of righteousness,
that we may seek those things which are above,
where he reigns with you
in the unity of the Holy Spirit,
one God, now and for ever.

Yesterday’s Reflections

Continued Tomorrow

An image of the Trinity in Vatopedi Monastery on Mount Athos in Greece (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