Tickford Abbey was built with the ruins of Tickford Priory … a reminder of Comberford family links with Newport Pagnell and Tickford (Photograph: Patrick Comerford, 2025)
Patrick Comerford
Since moving to Stony Stratford over three years ago, I have been fascinated to find how the Comberford family had so many links with these parts of north Buckinghamshire and Northamptonshire in the 15th, 16th and 17th centuries.
These links have included a share in the Manor of Watford, and a manor and properties in the neighbouring villages of Stoke Bruerne, as well as some high-profile engagement with Church life in this area.
As a judge and the Bishop of Lincoln’s commissary, John Comberford held the courts of the Archdeacon of Buckingham, probably from 1497 until at least 1507, and he died in 1508. At the time, the Bishop of Lincoln was William Smith, previously Bishop of Lichfield, where he had re-founded Saint John’s Hospital in Lichfield.
The connections between Smith and the Comberford family were far-reaching, for in 1507 John Comberford, as patron, presented the bishop’s nephew, also William Smith, as Rector of Yelvertoft. Later, John Comberford’s grandson, Canon Henry Comberford (1499-1586), Precentor of Lichfield Cathedral, was appointed Rector of Yelvertoft by his brother Humphrey Comberford in 1546.
John Comberford had acquired extensive interests in Northamptonshire and Buckinghamshire through his marriage to his father’s ward, Johanna or Joan Parles, the only daughter and heir of John Parles of Watford Manor and of Shutlanger Manor, near Stoke Bruerne, five miles south of Northampton.
Quite separately, John Comberford’s father, Judge William Comberford, had bought properties in Newport Pagnell and Tickford in 1470-1471. I was reminded of these connections on a recent afternoon when I was in Newport Pagnell and Tickford. When I first visited Tickford three years ago, it was a dull and dreary afternoon. So, I decided to revisit Tickford Abbey last Friday and to recall once again the Comberford family links with Newport Pagnell that go back almost six centuries, to 1442 or earlier.
A sign for Newport Pagnell close to Tickford Street (Photograph: Patrick Comerford, 2025)
Newport Pagnell is one of the towns in north Buckinghamshire that have been absorbed into Milton Keynes. Newport Pagnell is separated from the rest of Milton Keynes by the M1, and the Newport Pagnell Services was Britain’s second motorway service station.
Newport Pagnell is first mentioned in the Domesday Book in 1086 as ‘Neuport,’ an Anglo-Saxon name meaning the ‘New Market Town.’ The suffix ‘Pagnell’ was added later when the manor passed into the hands of the Pagnell or Paynel family.
This was the principal town of the ‘Three Hundreds of Newport,’ and at one time Newport Pagnell was one of the largest towns in Buckinghamshire, with the assizes of the county held there occasionally.
William Comberford (ca 1403/1410-1472), along with Humphry Starky and Thomas Stokley, was granted lands and other properties in Newport Pagnell and Tykford (Tickford), Buckinghamshire, by Geoffrey Seyntgerman (St Germain), in 1471-1472. By then, William Comberford was in his 60s, but already he had substantial property and political interests in the area.
From 1442 or earlier, William was a key political ally of Henry Stafford (1402-1460), Earl of Stafford and later 1st Duke of Buckingham. Stafford was the key political figure in Buckinghamshire at the time, and they shared a political ally in John Talbot, 2nd Earl of Shrewsbury.
William was an important landowner in south Staffordshire in the mid-15th century, with land in Comberford, Wigginton and Tamworth, and he was also a trustee of the manors of Whichnor, Sirescote and other estates. He built Comberford Hall, a new house at Comberford, between Tamworth and Lichfield, in 1439. He may also have been one of the early members of the Comberford family to own the Moat House on Lichfield Street, Tamworth.
Three years after he built Comberford Hall, William Comberford became one of the two MPs for Newcastle-under-Lyme, Staffordshire, on 27 March 1442, on the nomination of the Chancellor of the Duchy of Lancaster. He was a judge and one of the Duke of Buckingham’s retainers, and h e remained an MP until 3 March 1447.
William was first appointed to the Staffordshire bench in 1442, and was a Justice of the Peace (JP) until 1471. He became an attorney for the Duchy of Lancaster in the Court of Common Pleas in 1446. Soon afterwards, through the patronage of the Duke of Buckinghamm he became the second protonotary or chief clerk in the Court of Common Pleas.
The Duke of Buckingham was killed at the Battle of Northampton on 10 July 1460. Nevertheless, Comberford continued to play an important role in the political, civil and judicial life of Staffordshire. In addition, as ‘Will’s Combford,’ he was admitted to membership of the Guild of Saint Mary and Saint John in Lichfield in 1469, along with Ralph FitzHerbert, father-in-law of William’s grandson, Thomas Comberford.
From 1452, William Comberford’s ward was Joan Parles, the daughter of John Parles (1419-1452) of Watford and of Shutlanger, near Stoke Bruerne, five miles south of Northampton and about 13 miles north-west of Newport Pagnell, Stony Stratford and Milton Keynes.
Roses seen on Tickford Street, Priory Street and Priory Close … John Comberford bought out the lands, tenements and rents in Newport Pagnell and Tickford in 1487 (Photographa: Patrick Comerford, 2025)
Joan Parles came of age in 1461 and she later married William’s son and heir, John Comberford (ca 1440-1508). The marriage was so important for the Comberford family, both politically and financially, that the Parles coat-of-arms, with its cross and five red roses, was quartered with the Comberford arms, and sometimes even substituted for the arms of the Comberford family.
Meanwhile, Henry Stafford (1455-1483), 2nd Duke of Buckingham, and Richard Plantagenet, Duke of Gloucester and later King Richard III, met the uncrowned 12-year-old ‘Boy King’, Edward V, at the Rose and Crown Inn in Stony Stratford on the night of 29 April 1483.
From Stony Stratford, the young King Edward was taken by the two dukes to the Tower of London, and it is there, it is believed, he and his younger brother, ten-year-old Prince Richard, Duke of York, were murdered. Their disappearance has given rise to many of the stories and legends about the ‘Princes in the Tower.’
In 1487, John Comberford bought out Thomas Stokley’s interest in the lands, tenements and rents in Newport Pagnell and Tickford that had been acquired by Stokley and John Comberford’s father in 1470-1471. In 1504, after his wife had died, John Comberford, along with his son Thomas and daughter-in-law Dorothy (Beaumont), sold the former Parles estates in Stoke Bruerne, Shutlanger, Alderton (about 10 miles north of Milton Keynes), and Wappenham to Richard Empson of Easton Neston. The estate then consisted of eight messuages, six tofts, one mill, 200 acres of land, 24 acres of meadow, 100 acres of pasture, 40 acres of wood and 14 shillings rent.
John Comberford died in 1508, but the Comberford family’s interest in lands in the Watford area continued for some decades later, as told by Murray Johnson in his book, Give a Manor, Take a Manor: the rise and decline of a medieval manor.
The Priory of Tickford owned some property in Aston, outside Birmingham that seems to have constituted a rectorial manor. It seems more than coincidental that at the same time John Comberford’s sister Margaret was married to William Holte (ca 1430-post 1498) of Aston Hall. The tomb of their son, William Holte (ca 1460-1514), in Saint Peter and Saint Paul Church, Aston, displays one of the earliest known heraldic depictions of the Comberford use of the Parles family’s arms, with its cross and five roses, as their own coat of arms.
After the suppression of the priory in 1525, its possessions were said to have included ‘the manor of Tickford in the parish of Aston’, and this manor in Asston was granted to Christ Church, Oxford, in 1532. The estate included the advowson of the vicarage and a pension of 40 shillings from Aston church. The rectorial estate seems to have passed into the possession of the Holte family between 1535 and 1552, and was united with the manor of Aston.
Humphrey Comberford (1496 -1555) of Comberford owned significant estates, including Watford Manor. He left most of his manors to Thomas Comberford (1530-1597), and he specified in his will that his Manor in Watford was to be held by his second son, Humphrey Comberford, from the elder son, Thomas, at an annual rent of one red rose for 60 years. In the event, Humphrey had died unmarried in 1545, before his father’s death. Thomas Comberford the probably sold the manor and lands of Watford shortly after 1555.
Looking from Tickford Abbey across Castle Meadow towards Saint Peter and Saint Paul Church in Newport Pagness (Photograph: Patrick Comerford, 2025)
The name of Tykford or Tickford, which was part of the Comberford property interests in the Newport Pagnell area in the 15th century, is found in Tickford Priory, a mediaeval monastic house in Newport Pagnell.
Tickford Priory was established in 1140 by Fulconius Paganel, the lord of the Manor of Newport Pagnell. The priory belonged to the Cluniac Order, with their French headquarters at Marmoutier Abbey in Tours.
Cardinal Wolsey annexed ‘the superfluous house of Tickford’ and its wealth to Christ Church College, Oxford, in 1524. Later, King James I sold the abbey to his physician, Dr Henry Atkins, in 1621.
Some of the former buildings of Tickford Priory were still standing in the early 18th century, but they were in poor condition. Tickford Abbey was built on the site of the prory ca 1757 for John Hooton, a lace merchant, and much of its fabric is believed to have come from Tickford Priory. It is said members of the Hooton family are buried in a a private vault with the grounds of Tickford Abbey.
The house was altered and added to in the early-mid 19th century and again in 1881-1889 by the Stony Stratford rchitect Edward Swinfen Harris for Philip Butler, JP. Futher internal alterations were made in the late 20th for its use as residential home. Tickford Abbey is now a residential and dementia care home and a Grade II listed building.
Tickford Bridge, built in 1810, is one of the last 21 cast iron bridges in Britain that continue to carry modern road traffic, and is the oldest bridge in Milton Keynes (Photograph: Patrick Comerford, 2025)
As I walked through the grounds of Tickford Abbey that late sunny afternoon, I found myself on Castle Meadow, looking across the River Great Ouse and the Ouzel or Lovat River towards the tower and pinnacles of the parish church, Saint Peter and Saint Paul.
Despite the name of Castle Meadow, historians today debate whether there the evidence for a castle at Newport Pagnell is meagre. Although there are references to Castle Meadow dating back to the 12th century, there is no specific documentary reference to a castle, and there was no castle in Tickford or Newport Pagnell by 1272.
The main house, with whatever remains of Tickford Priory, it is the nearest I can find to any remains of the Comberford properties in late mediaeval Newport Pagnell and Tickford. My great-grandfather, James Comerford (1817-1902), continued to use the Comberford coat-of-arms quartered with the arms of the Parles family on his bookplate.
From Tickford Abbey, I returned along Priory Street to Tickford Street, close to the home of Aston Martin and by the Bull Inn, and continued my afternoon stroll along to Tickford Bridge. It was built over the River Ouzel in 1810, is one of the last 21 cast iron bridges in Britain that continue to carry modern road traffic, and it is the oldest bridge in Milton Keynes. A plaque near the bridge recalls its history and construction, and it is Grade I listed by Historic England.
From there, I continued to walk on into the centre of Newport Pagnell, where I wanted to photograph another building by Edward Swinfen Harris and where we had dinner in Apollonia, the Greek restaurant on High Street.
My great-grandfather James Comerford (1817-1902) continued to use the Comberford coat-of-arms quartered with the arms of the Parles family on his bookplate (Photograph: Patrick Comerford)
▼
19 May 2025
Daily prayer in Easter 2025:
30, Monday 19 May 2025
‘The Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything …’ (John 14: 25) … Pentecost depicted in the Church of the Transfiguration in Piskopianó, in the hills above Hersonissos in Crete (Photograph: Patrick Comerford, 2024)
Patrick Comerford
Easter is a 50-day season, beginning on Easter Day (20 April 2025) and continuing until the Day of Pentecost (8 June 2025), or Whit Sunday. This week began with the Fifth Sunday of Easter (Easter V, 18 May 2025), known in the calendar of the Orthodox Church as the Sunday of the Samaritan Woman.
The calendar of the Church of England in Common Worship today celebrates Saint Dunstan (988), Archbishop of Canterbury and Restorer of Monastic Life. 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.
‘The Advocate, the Holy Spirit … will … and remind you of all that I have said to you’ (John 14: 15) Pentecost (El Greco)
John 14: 21-26 (NRSVA):
[Jesus said:] 21 ‘They who have my commandments and keep them are those who love me; and those who love me will be loved by my Father, and I will love them and reveal myself to them.’ 22 Judas (not Iscariot) said to him, ‘Lord, how is it that you will reveal yourself to us, and not to the world?’ 23 Jesus answered him, ‘Those who love me will keep my word, and my Father will love them, and we will come to them and make our home with them. 24 Whoever does not love me does not keep my words; and the word that you hear is not mine, but is from the Father who sent me.
25 ‘I have said these things to you while I am still with you. 26 But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you.’
‘Come Holy Spirit’ … the holy water stoup in the Chapel of Saint John’s Hospital, Lichfield (Photograph: Patrick Comerford)
Today’s Reflection:
Today’s short Gospel reading provided in the Lectionary at the Eucharist (John 14: 21-26) continues our readings from the ‘Farewell Discourse’ in Saint John’s Gospel.
This chapter (John 14) includes questions from three of the disciple and three answers from Jesus, which we hear over the course of three days, Friday, Saturday and today:
• ‘Lord, we do not know where you are going. How can we know the way?’ (Thomas, John 14: 5)
• ‘Lord, show us the Father, and we will be satisfied’ (Philip, John 14: 8)
• ‘Lord, how is it that you will reveal yourself to us, and not to the world?’ (Judas Thaddeus, John 14: 22)
These are also the questions and problems faced by the communities and churches gathered around Saint John in Ephesus and in Asia Minor. The answers Jesus gives to these three questions are like a mirror in which those communities find a response to their doubts and difficulties.
Jesus is preparing the disciples to separate themselves and reveals to them his friendship, communicating to them security and support.
Today’s reading begins with Jesus reminding the disciples: ‘They who have my commandments and keep them are those who love me; and those who love me will be loved by my Father, and I will love them and reveal myself to them’ (verse 21).
This continuing use of encouraging words in the face of troubles and differences reflects the many disagreements within those communities, each claiming to have the right approach to living out the faith and believing the others are living in error.
Jesus’ words in this morning’s reading are reminders that the unity of the church should reflect the unity found in the Trinity.
Judas Thaddeus or Jude then asks ‘Lord, how is it that you will reveal yourself to us, and not to the world?’ (verse 12).
Jesus replies, saying that anyone who responds to Jesus with love will certainly experience the love of Jesus. He again reminds the disciples that everything he passes on to them comes ultimately from the Father and not from him alone. He is the mediator, he is the Way, he is the Word of God. And later, after he has gone, this role will be taken over by the Holy Spirit, the Paraclete.
The word ‘paraclete’ (παράκλητος, paráklētos) has many meanings. It can mean a defence lawyer in a court of law who stands beside the defendant and supports him in making his case. It means any person who stands by you and gives you support and comfort. So, the word can signify:
1, Someone who consoles or comforts.
2, Someone who encourages or uplifts.
3, Someone who refreshes.
4, Someone summoned or called to one’s side, especially called to one’s aid.
5, Someone who pleads another’s cause before a judge, a pleader, the counsel for the defence, a legal assistant, an advocate.
6, Someone who intercedes to plead another person’s cause before another person, an intercessor.
7, In the widest sense, a helper, one who provides succour or aid, an assistant.
So, in its use, παράκλητος appears to belong primarily to legal imagery. The word is passive in form, and etymologically it originally signified being ‘called to one’s side.’ The active form of the word, παρακλήτωρ (parakletor), is not found in the New Testament but is found in the Septuagint in the plural, and means ‘comforters’, in the saying of Job regarding the ‘miserable comforters’ who failed to rekindle his spirit in his time of distress: ‘I have heard many such things; miserable comforters are you all’ (Job 16: 2).
However, the word παράκλητος in its passive form is not found in the Septuagint, where other words are used to translate the Hebrew word מְנַחֵם (mənaḥḥēm ‘comforter) and מליץ יושר (Melitz Yosher).
In Classical Greek, the term is not common in non-Jewish texts. But the best known use is by Demosthenes:
‘Citizens of Athens, I do not doubt that you are all pretty well aware that this trial has been the centre of keen partisanship and active canvassing, for you saw the people who were accosting and annoying you just now at the casting of lots. But I have to make a request which ought to be granted without asking, that you will all give less weight to private entreaty or personal influence than to the spirit of justice and to the oath which you severally swore when you entered that box. You will reflect that justice and the oath concern yourselves and the commonwealth, whereas the importunity and party spirit of advocates serve the end of those private ambitions which you are convened by the laws to thwart, not to encourage for the advantage of evil-doers.’ (Demosthenes, On the False Embassy, 19: 1).
In Jewish writings, Philo of Alexandria speaks at several times of ‘paraclete’ advocates, primarily in the sense of human intercessors. The word later passed from Hellenistic Jewish writing into rabbinical Hebrew writing.
In the Greek New Testament, the word is most prominent in the Johannine writings, but is also used elsewhere:
1, In Saint Matthew’s Gospel (see Matthew 5: 4), Christ uses the verb παρακληθήσονται (paraclethesontai), traditionally interpreted to signify ‘to be refreshed, encouraged, or comforted.’ The text may also be translated as vocative as well as the traditional nominative. Then the meaning of παρακληθήσονται, also informative of the meaning of the name, or noun Paraclete, implicates ‘are going to summon’ or ‘will be breaking off.’ The Paraclete may thus mean ‘the one who summons’ or ‘the one who, or that which, makes free.’
2, In Saint John’s Gospel, it is used four times (14: 16, 14: 26, 15: 26, and 16: 7), where it may be translated into English as counsellor, helper, encourager, advocate, or comforter. In the first instance (John 14: 16), however, when Christ says ‘another Paraclete’ will come to help his disciples, is he implying that he is the first and primary Paraclete?
3, In one brief paragraph in II Corinthians 1: 3-7, the word παράκλητος, is used in various forms seven or eight times in the sense of comfort and support. The word has a wide range of meanings that include advocate, encourager or comforter.
4, In I John 2: 1, παράκλητος is used to describe the intercessory role of Christ, who advocates for us or pleads on our behalf to the Father.
The Early Church identified the Paraclete with the Holy Spirit (Το Άγιο Πνεύμα) received in the accounts in the Acts of the Apostles (see Acts 1: 5, 1: 8, 2: 4, and 2: 38; see also Matthew 3: 10-12 and Luke 3: 9-17).
The word Paraclete may also have been used in the Early Church as a way of describing the Spirit’s help when Christians were hauled before courts. Christ has already promised ‘When they bring you to trial and hand you over, do not worry beforehand about what you are to say; but say whatever is given you at the time, for it is not you who speak, but the Holy Spirit’ (Mark 13: 11; see Luke 12: 11-12).
In the next chapter of this Gospel (John 15: 26-27), much of the legal imagery remains intact. Here the Spirit is the advocate employed by the Father to advocate on behalf of the Son. Even the language of ‘sending’ is legal, since one of the major avenues of communication in the ancient world was through one’s legal agent or ἀπόστολος (apostolos), ‘sent one.’
So the role of the Spirit is to make a case for Christ in the court of the world and to help us to do so. That is our task in mission as the Church.
Christ is risen!
The Lord is risen indeed. Alleluia!
The Holy Spirit shapes the top panel in the Triptych (1999) of the Baptism of Christ in the chapel of Saint John’s Hospital, Lichfield (Photograph: Patrick Comerford)
Today’s Prayers (Monday 19 May 2025):
‘That We May Live Together: A Reflection from the Emerging Leaders Academy’ is 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 yesterday with a programme update from Annsli Kabekabe of the Anglican Church of Papua New Guinea.
The USPG Prayer Diary today (Monday 19 May 2025) invites us to pray:
Father, we praise you for Annsli and young people enrolled in the Emerging Leaders Academy. Thank you for their willingness to serve you and follow your example.
The Collect:
Almighty God,
who raised up Dunstan to be a true shepherd of the flock,
a restorer of monastic life
and a faithful counsellor to those in authority:
give to all pastors the same gifts of your Holy Spirit
that they may be true servants of Christ and of all his people;
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, shepherd of your people,
whose servant Dunstan revealed the loving service of Christ
in his ministry as a pastor of your people:
by this eucharist in which we share
awaken within us the love of Christ
and keep us faithful to our Christian calling;
through him who laid down his life for us,
but is alive and reigns with you, now and for ever.
Yesterday’s Reflections
Continued Tomorrow
Saint Dunstan depicted in a stained glass window above the High Altar in Saint Dunstan-in-the-West Church, Fleet Street, London (Photograph: Patrick Comerford, 2024)
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
Easter is a 50-day season, beginning on Easter Day (20 April 2025) and continuing until the Day of Pentecost (8 June 2025), or Whit Sunday. This week began with the Fifth Sunday of Easter (Easter V, 18 May 2025), known in the calendar of the Orthodox Church as the Sunday of the Samaritan Woman.
The calendar of the Church of England in Common Worship today celebrates Saint Dunstan (988), Archbishop of Canterbury and Restorer of Monastic Life. 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.

John 14: 21-26 (NRSVA):
[Jesus said:] 21 ‘They who have my commandments and keep them are those who love me; and those who love me will be loved by my Father, and I will love them and reveal myself to them.’ 22 Judas (not Iscariot) said to him, ‘Lord, how is it that you will reveal yourself to us, and not to the world?’ 23 Jesus answered him, ‘Those who love me will keep my word, and my Father will love them, and we will come to them and make our home with them. 24 Whoever does not love me does not keep my words; and the word that you hear is not mine, but is from the Father who sent me.
25 ‘I have said these things to you while I am still with you. 26 But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you.’
‘Come Holy Spirit’ … the holy water stoup in the Chapel of Saint John’s Hospital, Lichfield (Photograph: Patrick Comerford)
Today’s Reflection:
Today’s short Gospel reading provided in the Lectionary at the Eucharist (John 14: 21-26) continues our readings from the ‘Farewell Discourse’ in Saint John’s Gospel.
This chapter (John 14) includes questions from three of the disciple and three answers from Jesus, which we hear over the course of three days, Friday, Saturday and today:
• ‘Lord, we do not know where you are going. How can we know the way?’ (Thomas, John 14: 5)
• ‘Lord, show us the Father, and we will be satisfied’ (Philip, John 14: 8)
• ‘Lord, how is it that you will reveal yourself to us, and not to the world?’ (Judas Thaddeus, John 14: 22)
These are also the questions and problems faced by the communities and churches gathered around Saint John in Ephesus and in Asia Minor. The answers Jesus gives to these three questions are like a mirror in which those communities find a response to their doubts and difficulties.
Jesus is preparing the disciples to separate themselves and reveals to them his friendship, communicating to them security and support.
Today’s reading begins with Jesus reminding the disciples: ‘They who have my commandments and keep them are those who love me; and those who love me will be loved by my Father, and I will love them and reveal myself to them’ (verse 21).
This continuing use of encouraging words in the face of troubles and differences reflects the many disagreements within those communities, each claiming to have the right approach to living out the faith and believing the others are living in error.
Jesus’ words in this morning’s reading are reminders that the unity of the church should reflect the unity found in the Trinity.
Judas Thaddeus or Jude then asks ‘Lord, how is it that you will reveal yourself to us, and not to the world?’ (verse 12).
Jesus replies, saying that anyone who responds to Jesus with love will certainly experience the love of Jesus. He again reminds the disciples that everything he passes on to them comes ultimately from the Father and not from him alone. He is the mediator, he is the Way, he is the Word of God. And later, after he has gone, this role will be taken over by the Holy Spirit, the Paraclete.
The word ‘paraclete’ (παράκλητος, paráklētos) has many meanings. It can mean a defence lawyer in a court of law who stands beside the defendant and supports him in making his case. It means any person who stands by you and gives you support and comfort. So, the word can signify:
1, Someone who consoles or comforts.
2, Someone who encourages or uplifts.
3, Someone who refreshes.
4, Someone summoned or called to one’s side, especially called to one’s aid.
5, Someone who pleads another’s cause before a judge, a pleader, the counsel for the defence, a legal assistant, an advocate.
6, Someone who intercedes to plead another person’s cause before another person, an intercessor.
7, In the widest sense, a helper, one who provides succour or aid, an assistant.
So, in its use, παράκλητος appears to belong primarily to legal imagery. The word is passive in form, and etymologically it originally signified being ‘called to one’s side.’ The active form of the word, παρακλήτωρ (parakletor), is not found in the New Testament but is found in the Septuagint in the plural, and means ‘comforters’, in the saying of Job regarding the ‘miserable comforters’ who failed to rekindle his spirit in his time of distress: ‘I have heard many such things; miserable comforters are you all’ (Job 16: 2).
However, the word παράκλητος in its passive form is not found in the Septuagint, where other words are used to translate the Hebrew word מְנַחֵם (mənaḥḥēm ‘comforter) and מליץ יושר (Melitz Yosher).
In Classical Greek, the term is not common in non-Jewish texts. But the best known use is by Demosthenes:
‘Citizens of Athens, I do not doubt that you are all pretty well aware that this trial has been the centre of keen partisanship and active canvassing, for you saw the people who were accosting and annoying you just now at the casting of lots. But I have to make a request which ought to be granted without asking, that you will all give less weight to private entreaty or personal influence than to the spirit of justice and to the oath which you severally swore when you entered that box. You will reflect that justice and the oath concern yourselves and the commonwealth, whereas the importunity and party spirit of advocates serve the end of those private ambitions which you are convened by the laws to thwart, not to encourage for the advantage of evil-doers.’ (Demosthenes, On the False Embassy, 19: 1).
In Jewish writings, Philo of Alexandria speaks at several times of ‘paraclete’ advocates, primarily in the sense of human intercessors. The word later passed from Hellenistic Jewish writing into rabbinical Hebrew writing.
In the Greek New Testament, the word is most prominent in the Johannine writings, but is also used elsewhere:
1, In Saint Matthew’s Gospel (see Matthew 5: 4), Christ uses the verb παρακληθήσονται (paraclethesontai), traditionally interpreted to signify ‘to be refreshed, encouraged, or comforted.’ The text may also be translated as vocative as well as the traditional nominative. Then the meaning of παρακληθήσονται, also informative of the meaning of the name, or noun Paraclete, implicates ‘are going to summon’ or ‘will be breaking off.’ The Paraclete may thus mean ‘the one who summons’ or ‘the one who, or that which, makes free.’
2, In Saint John’s Gospel, it is used four times (14: 16, 14: 26, 15: 26, and 16: 7), where it may be translated into English as counsellor, helper, encourager, advocate, or comforter. In the first instance (John 14: 16), however, when Christ says ‘another Paraclete’ will come to help his disciples, is he implying that he is the first and primary Paraclete?
3, In one brief paragraph in II Corinthians 1: 3-7, the word παράκλητος, is used in various forms seven or eight times in the sense of comfort and support. The word has a wide range of meanings that include advocate, encourager or comforter.
4, In I John 2: 1, παράκλητος is used to describe the intercessory role of Christ, who advocates for us or pleads on our behalf to the Father.
The Early Church identified the Paraclete with the Holy Spirit (Το Άγιο Πνεύμα) received in the accounts in the Acts of the Apostles (see Acts 1: 5, 1: 8, 2: 4, and 2: 38; see also Matthew 3: 10-12 and Luke 3: 9-17).
The word Paraclete may also have been used in the Early Church as a way of describing the Spirit’s help when Christians were hauled before courts. Christ has already promised ‘When they bring you to trial and hand you over, do not worry beforehand about what you are to say; but say whatever is given you at the time, for it is not you who speak, but the Holy Spirit’ (Mark 13: 11; see Luke 12: 11-12).
In the next chapter of this Gospel (John 15: 26-27), much of the legal imagery remains intact. Here the Spirit is the advocate employed by the Father to advocate on behalf of the Son. Even the language of ‘sending’ is legal, since one of the major avenues of communication in the ancient world was through one’s legal agent or ἀπόστολος (apostolos), ‘sent one.’
So the role of the Spirit is to make a case for Christ in the court of the world and to help us to do so. That is our task in mission as the Church.
Christ is risen!
The Lord is risen indeed. Alleluia!
The Holy Spirit shapes the top panel in the Triptych (1999) of the Baptism of Christ in the chapel of Saint John’s Hospital, Lichfield (Photograph: Patrick Comerford)
Today’s Prayers (Monday 19 May 2025):
‘That We May Live Together: A Reflection from the Emerging Leaders Academy’ is 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 yesterday with a programme update from Annsli Kabekabe of the Anglican Church of Papua New Guinea.
The USPG Prayer Diary today (Monday 19 May 2025) invites us to pray:
Father, we praise you for Annsli and young people enrolled in the Emerging Leaders Academy. Thank you for their willingness to serve you and follow your example.
The Collect:
Almighty God,
who raised up Dunstan to be a true shepherd of the flock,
a restorer of monastic life
and a faithful counsellor to those in authority:
give to all pastors the same gifts of your Holy Spirit
that they may be true servants of Christ and of all his people;
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, shepherd of your people,
whose servant Dunstan revealed the loving service of Christ
in his ministry as a pastor of your people:
by this eucharist in which we share
awaken within us the love of Christ
and keep us faithful to our Christian calling;
through him who laid down his life for us,
but is alive and reigns with you, now and for ever.
Yesterday’s Reflections
Continued Tomorrow
Saint Dunstan depicted in a stained glass window above the High Altar in Saint Dunstan-in-the-West Church, Fleet Street, London (Photograph: Patrick Comerford, 2024)
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