07 July 2025

Twenty years after 7/7,
remembering calls for
peace and nonviolence
in Bloomsbury sculptures

The memorial honouring the 7/7 victims in Tavistock Square Gardens (Photograph: Patrick Comerford, 2025)

Patrick Comerford

Today has marked to the 20th anniversary of the 7/7 bombing attacks in London, four suicide bombings on 7 July 2005, including three at tube stations and a fourth on a bus at Tavistock Square.

I thought of those bombings and the victims as we travelled into London yesterday for Choral Evensong in Southwark Cathedral. Two trains, one after another, were delayed for the best part of an an hour, while trains on other routes were cancelled. The delays were due to a lighting strike on a train further south along the line, we were told. But I thought back to 7 July 2005 and how initial reports that morning suggested the unfolding rail chaos in London had been caused by a power outage.

As we continued our journey yesterday through Euston Station yesterday and on the Underground, I thought – as I think so often in that part of London – of both the bus bombing in Tavistock Square on 7/7 and the gardens in that Bloomsbury square which I always associate with peace and nonviolence campaigns.

The 7/7 London bombings on 7 July 2005 were four co-ordinated suicide attacks that targeted morning rush-hour commuters on public transport. Three suicide bombers, who had travelled together from Luton, separately detonated three home-made bombs in quick succession on underground trains in Inner London; a fourth bomber who travelled with them later detonated another bomb on a bus in Tavistock Square.

The underground bombings were on the Circle Line near Aldgate and at Edgware Road, and on the Piccadilly Line between the Liverpool Street and Russell Square stattions and exploded within 50 seconds of each other. The bomb at Tavistock Square was detonated by 18-year-old Hasib Hussain on a No 30 double-decker bus. The bus had been diverted from its normal route along Euston Road because of traffic disruption caused by the other three bombings at tube stations, and exploded outside the offices of the British Medical Association.

As well as the four bombers, 52 people of 18 different nationalities were killed that fatal day 20 years ago, and almost 800 people were injured in the attacks. Seven of the victims were killed at Aldgate, six at Edgware Road, 26 at King’s Cross and Russell Square, and 13 at Tavistock Square. It was planned and co-ordinated to the finest deatil and it was the deadliest terrorist attack in the UK since the bombing of Pan Am Flight 103 over Lockerbie in 1988.

By the end of the day on 7 July 2005, Britain had changed. As Tanjil Rashid says in his column in the current edition of the New Statesman (4-10 July 2025), ‘it was the 7 July bombings, not 9/11, that put Muslims at the centre of terror discourse’ in the UK. ‘London’s multicultural innocence’ was lost, and, he writes, in the feverish aftermath Islamophobia soared.

The centre-piece of the gardens in Tavistock Square is the sculpture of Mahatma Gandhi by Fredda Brilliant (Photograph: Patrick Comerford, 2025)

In contrast, three features have led to Tavistock Square being seen by many peace campaigners as a peace park or garden. These three memorials are the focus of annual ceremonies and I revisited all three twice within the past few weeks.

The centre-piece of the gardens in Tavistock Square is the sculpture of Mahatma Gandhi (1869-1948) by the Polish-born sculptor Fredda Brilliant (1903-1999). It was unveiled by the then Prime Minister Harold Wilson in May 1968. The hollow pedestal is used, as intended, by people leaving e floral tributes to the peace campaigner who led the nonviolent resistance to oppression in South Africa and colonial rule in India.

A cherry tree in memory of the victims of the atomic bombings of Hiroshima and Nagasaki in 1945 was planted in the gardens by the Mayor of Camden, Millie Miller, in 1967. That tree inspired my proposal for planting the Hiroshima Cherry Tree in Merrion Square, Dublin, by the Irish Campaign for Nuclear Disarmament (CND) 45 years ago, on 6 August 1980. The 80th anniversaries of those bombings are being commemorated next month on 6 and 9 August.

The cherry tree in Tavistock Square in memory of the victims of the Hiroshima and Nagasaki bombs in 1945 (Photograph: Patrick Comerford, 2025)

At the north gate of the square, the Conscientious Objectors’ Commemorative Stone by Hugh Court commemorates ‘all those who have established and are maintaining the right to refuse to kill’ and the ‘men and women conscientious objectors all over the world and in every age’.

The stone was first proposed in 1976 at the funeral of a conscientious objector, Joseph Brett, who had been imprisoned in 1916, and the erection of memorial was co-ordinated by the Peace Pledge Union (PPU). It is the work of Hugh Court of Architects for Peace and the sculptor Paul Wehrle and it was unveiled by the composer Sir Michael Tippett, President of the PPU and a former Conscientious Objector, on 15 May 1994, International Conscientious Objectors’ Day.

The focus of Tavistock Square on peace commemorations is enhanced by its proximity to Friends House on Euston Road, the main offices in London of Quakers who have facilitated and supported so many of peace and nonviolence campaigns.

Tavistock Square takes its name from the courtesy title Marquess of Tavistock, usually used by the eldest sons of the Dukes of Bedford. The square was laid out in 1806 by the property developer James Burton and the builder Thomas Cubitt for Francis Russell, 5th Duke of Bedford, and was part of the Bedford Estate. At the same time, Cubitt also developed Gordon Square nearby, so that the two squares form a pair among the many squares and gardens in Bloomsbury.

Tavistock House, once the home of James Burton and then of Charles Dickens, stood on the east side of the square. It was demolished in 1901, and BMA House, headquarters of the British Medical Association, was built originally for the Theosophical Society on the site and was designed by Sir Edwin Lutyens. The square gives its name to the Tavistock Clinic, founded in 1920 initially to treat shell-shock victims of World War I, although it has since moved to Swiss Cottage.

At the south-east corner of the square is a bust of the writer Virginia Woolf, cast from a sculpture by Stephen Tomlin and unveiled in 2004. She lived at 52 Tavistock Square in 1924-1939, when she and Leonard Woolf ran the Hogarth Press, publishing works by TS Eliot, EM Forster and Katherine Mansfield, as well as translations of Sigmund Freud.

Nearby, in Gordon Square, Shenda Armery’s bronze sculpture of the Indian poet Rabindranath Tagore was unveiled by Prince Charles (now King Charles) on 7 July 2011 to commemorate Tagore’s 150th birthday.

That date marked the anniversary of the 7/7 bombings, and in his speech Prince Charles referred to the 7/7 anniversary and hoped the sculpture would ‘shine out as a beacon of tolerance, understanding and of unity in diversity.’ He descried Tagore’s work as ‘very relevant for our time, particularly his understanding of a principle which is so dear to me, so much so that I have made it the title of a recently published book – Harmony.’

At that unveiling, Kalyan Kundu, founder and chair of the Tagore Centre UK, also referred to the 7/7 bombings and described ‘the unveiling of a statue of an apostle of peace’ as ‘a significant and timely reminder that a world of resentment and fear benefits no one and only brings with it pain.’

After the 7/7 bombings 20 years ago, 52 people who never came home; countless more are still living with the invisible echoes of that morning. May we hold their memory with care — and never take peace for granted.

At the end of the day, as we returned home from Southwark Cathedral last night, we were conscious that we were travelling on some of the lines and passing through some of the stations hit by the 7/7 bombers 20 years ago, and I remembered the words in the lesser litany and responses at Choral Evensong a few hours earlier:

Give peace in our time O Lord;
because there is none other that fighteth for us,
but only thou, O God.

And once again I prayed the second and third collects at Evensong, for Peace and for Aid against all Perils:

O God, from whom all holy desires, all good counsels, and all just works do proceed: Give unto thy servants that peace which the world cannot give; that both our hearts may be set to obey thy commandments, and also that by thee,, we being defended from the fear of our enemies may pass our time in rest and quietness; through the merits of Jesus Christ our Saviour. Amen.

Lighten our darkness, we beseech thee, O Lord; and by thy great mercy defend us from all perils and dangers of this night; for the love of thy only Son, our Saviour, Jesus Christ. Amen.

The Conscientious Objectors Commemorative Stone by Hugh Court and Paul Wehrle by the north gate in Tavistock Square (Photograph: Patrick Comerford, 2025)

Daily prayer in Ordinary Time 2025:
59, Monday 7 July 2025

‘The Daughter of Jairus’ by James Tissot (1836-1902)

Patrick Comerford

We are in Ordinary Time in the Church Calendar and this week began with the Third Sunday after Trinity (Trinity III, 6 July 2025). Two of us got back to Stony Stratford late last night after attending Choral Evensong in Southwark Cathedral yesterday.

But, 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.

Christ healing the woman in the crowd … a modern Orthodox icon

Matthew 9: 18-26 (NRSVA):

18 While he was saying these things to them, suddenly a leader of the synagogue came in and knelt before him, saying, ‘My daughter has just died; but come and lay your hand on her, and she will live.’ 19 And Jesus got up and followed him, with his disciples. 20 Then suddenly a woman who had been suffering from haemorrhages for twelve years came up behind him and touched the fringe of his cloak, 21 for she said to herself, ‘If I only touch his cloak, I will be made well.’ 22 Jesus turned, and seeing her he said, ‘Take heart, daughter; your faith has made you well.’ And instantly the woman was made well. 23 When Jesus came to the leader’s house and saw the flute-players and the crowd making a commotion, 24 he said, ‘Go away; for the girl is not dead but sleeping.’ And they laughed at him. 25 But when the crowd had been put outside, he went in and took her by the hand, and the girl got up. 26 And the report of this spread throughout that district.

‘My daughter has just died; but come and lay your hand on her, and she will live’ (Matthew 9: 18) … ‘Spectral Child’ on Thomas Street, Limerick, by Dermot McConaghy (Photograph: Patrick Comerford)

Today’s Reflection:

The Gospel reading at the Eucharist today (Matthew 9: 18-26) tells the stories of how Christ responds to the plight of two very different people: a young girl who is on her deathbed, and a woman who has been suffering for the previous 12 years, as long as the young girl has lived.

The women in this reading remain unnamed, like so many women in the New Testament: three women in all, the dying girl, the older woman, and the girl’s mother.

The young girl who is on her deathbed and her mother are from a religious family; the older woman who interrupts this story, and who disrupts Jesus and intrudes on the crowd, has endured a lifetime of suffering. The two principal women in this story both suffer and are marginalised, are seen as not worth bothering about, because of their gender and because of their age.

This reading reminds us that Christ calls the unnamed, the marginalised, and the long-suffering from the outside into the community. They call out, just as the psalmist cries out, ‘Out of the depths I cry to you, O Lord’ (Psalm 130: 1).

God is attentive to our pleas, despite everything that has gone wrong, God forgives, God is merciful, God offers unfailing love and freedom, God’s love for us surpasses the love of any father or mother for their children.

In this Gospel reading, one of the key people is the daughter of a leading member of the local synagogue. We know him as Jairus because of the accounts in the other synoptic Gospels (see Mark 5: 21-43; Luke 8: 40-56), although he is not named in Matthew 9. Mark describes him as ‘one of the rulers of the synagogue’ (εἷς τῶν ἀρχισυναγώγων), Luke says he is ‘a leader of the synagogue (ἄρχων τῆς συναγωγῆς), while Matthew describes him simply as an ἄρχων (archon), and omits any reference to a synagogue, a word that has come to be inserted by convention in the English translations.

Matthew does not give the girl’s age, she has already ‘just died’ (ἄρτι ἐτελεύτησεν), and her father’s request is that Jesus lay his hand upon her ‘and she will live [again]’ (Matthew: καὶ ζήσεται). In other words, in Matthew he asks Jesus to reverse her death rather than prevent it, in contrast with the accounts of Mark and Luke.

The timings and settings differ in the Gospels: in Mark and Luke, the story follows the exorcism at Gerasa; Jairus comes up to Jesus as soon as he gets out of the boat.  In Matthew, this event is first preceded by three others, healing the paralytic, the calling of Matthew, and the New Wine in Old Wineskins. In Matthew’s version, Jesus is in Matthew’s house, eating and drinking with tax collectors and sinners and debating about fasting with Pharisees and disciples of John the Baptist, when the distraught father arrives.

Mark and Luke report a large crowd (ὄχλος) following Jesus around and pressing against him (συνέθλιβον/συνέπνιγον αὐτόν) as he follows Jairus to his house. Matthew does not mention this, and it is only Jesus and his disciples (μαθηταὶ) who follow the ruler back to his house.

The narrative is interrupted with the arrival on the scene of a woman who had a haemorrhage (Matthew: αἱμορροοῦσα haimorroousa, having had a flow of blood that is vaginal or uterine. Mark and Luke say she has been οὖσα ἐν ῥύσει αἵματος (ousa en rhysei haimatos, being with a flow of blood), for 12 years. Mark and Luke tell us that during all this time nobody could heal her, with Mark dramatically adding she had spent all she had on physicians to no avail.

The woman touches the fringe of his cloak. Each tassel of the tallit or prayer shawl worn by pious Jews has eight threads (when doubled over) and five sets of knots, totalling 13; the sum of these numbers is 613. The 613 tzizit or knotted fringes are reminders of the 613 commandments, precepts or mitzvot in Jewish tradition. They include positive commandments, to perform an act (mitzvot aseh), and negative commandments, to abstain from certain acts (mitzvot lo taaseh). The negative commandments number 365, which coincides with the number of days in the solar year, and the positive commandments number 248, said to be the number of bones and main organs in the human body (Babylonian Talmud, Makkot 23b–24a). This reflects the idea that donning a tallit or prayer shawl with tzitzit reminds its wearer of all 613 Torah commandments.

When this woman touches Jesus’ cloak, her bleeding stops immediately, according to Mark and Luke, but in Matthew she is not healed until after Jesus tells her: ‘Take heart, daughter; your faith has made you well’ (verse 22).

Matthew’s account of the bleeding woman also ends there (Matthew 9:20–22). But for Mark and Luke, her act of touching his cloak appears to disturb Jesus, who seems agitated or even angry, and we are told that the woman came with φοβηθεῖσα καὶ τρέμουσα (phobētheisa kai tremousa, ‘in fear and trembling’) as he feels that power had gone out of him.

Jesus asks around the crowd who touched him or touched his clothes. Luke says all in the crowd deny doing this, and Peter says that crowds are pressing against Jesus; Mark has the disciples giving this explanation.

Jesus is not satisfied, and he keeps inspecting the crowd until the woman, trembling in fear, falls at Jesus' feet and admits that it was her. The accounts in Mark and Luke conclude with Jesus telling her ‘Daughter, your faith has made you well; go in peace and be healed of your disease’, or ‘Daughter, your faith has made you well; go in peace’ (see Mark 5: 25-34; Luke 8: 43-48).

In Mark’s and Luke’s narrative, people come (Mark: ἔρχονται, plural) or someone comes (Luke: ἔρχεταί τις, singular) with the news that that the daughter of Jairus had died, and Jairus is advised not to trouble Jesus any further. However, Jesus responds: ‘Do not fear, only believe’, with Luke extending the quote with ‘and she will be saved’ (σωθήσεται).

When he arrives at the house, Jesus does not let anyone follow him inside, ‘except Peter, James and John, the brother of James’ (Mark 5: 37), with Luke adding ‘and the father of the child and the mother’, later also added by Mark (Mark 5: 40; Luke 8: 49-50). For Matthew, the daughter is already dead from the start, so this part of the event does not unfold.

At the house, Mark and Luke report that Jesus ‘saw a commotion, people weeping and wailing loudly’ (Mark 5: 38; Luke 8: 52); according to Matthew, he ‘saw the flute-players and the crowd making a commotion’ (Matthew 9: 23). He tells all present that the girl is not dead but asleep; in Matthew, Jesus even tells the crowd ‘Go away’. But the crowd laughs at Jesus. Mark says Jesus puts the crowd outside; Matthew says they were put outside, but witout mentioning who does it (verse 25); Luke does not report this, but instead emphasises that the crowd ‘knew she had died’.

Jesus then goes back inside the house (Mark, Matthew). He takes the girl by the hand, and she gets up. In Mark’s account, the Aramaic phrase Talitha koum – transliterated into Greek as ταλιθα κουμ and reportedly meaning, ‘Little girl, I say to you, get up!’ – is attributed to Jesus (Mark 5: 41). In Luke, Jesus says ‘My child, get up!’ For Matthew, Jesus says nothing and is silent verse 25).

The accounts in Mark and Luke end with Jesus commanding that the girl should be fed and that Jairus and his wife should tell no-one what had happened. On the other hand, Matthew concludes by saying: ‘And the report of this spread throughout that district’ (verse 26).

Does it matter that Matthew’s account, which we are reading today, does not name Jairus, nor that it does not relate his status to the synagogue? Religious position and social status are of little value when a small child is struck with a death-threatening illness or disease.

In both cases these women are ritually unclean … a bleeding woman, a dying or dead women. Jesus should not touch them. Yet their plight touches his heart, and he reaches out to them with a healing touch.

One young woman is restored to her place in her family and in her community. One older woman, who has lost everything, who is at risk of being marginalised, even by the Disciples, is offered the hope of her proper place.

The crowd who gather around Jesus by the lake becomes a large crowd pressing in on him.

Too often in a crowd, it is those who get to the front first, who have the loudest voices, who are heard, whose demands are met.

But in this case, it is not the loud and the proud, the rich or the famous, who grab the attention of Christ – it is a weak, timid, neglected impoverished, exploited and sick woman. All her money has gone on quacks, and she has no man to speak up for her.

But look at what Christ does for her. Without knowing it, he heals her. And when he realises what has happened, he calls her ‘Daughter.’

In a society where men had the only voices, where to have a full place in society was to be known as a Son of Israel, she is called ‘Daughter.’ She too has a full and equal place in society, in the world, and before God.

It is shocking that when the unnamed girl dies the first reaction of some key local figures is to upbraid her father for seeking help, and not to offer him comfort and sympathy.

Their lack of compassion and sympathy contrasts sharply with the compassion Christ shows for both the older and the younger woman.

We were challenged each day to ask ourselves: how is the Gospel good news for those on the margins? The Gospel is Good News for those on the margins as we read in today’s Gospel story. But … only if we read it and if we put it into practice.

‘And the report of this spread throughout that district’ (Matthew 9: 26) … when and how is the Gospel good news for people on the margins? … newspapers at a kiosk near the Marina in Rethymnon in Crete (Photograph: Patrick Comerford)

Today’s Prayers (Monday 7 July 2025):

The theme this week (6 to 12 July) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Following in the Footsteps of Saint Thomas.’ This theme was introduced yesterday with a programme update from the Revd Mark Woodrow, USPG Bishop’s Nominee for St Edmundsbury and Ipswich and Parish Priest and Rural Dean in Suffolk.

The USPG prayer diary today (Monday 7 July 2025) invites us to pray:

God of all nations, we thank you for Saint Thomas, who bravely carried your word to India. May his courage inspire us to share your love and may the seeds he planted continue to bear fruit, bringing your light to all.

The Collect:

Almighty God,
you have broken the tyranny of sin
and have sent the Spirit of your Son into our hearts
whereby we call you Father:
give us grace to dedicate our freedom to your service,
that we and all creation may be brought
to the glorious liberty of the children of God;
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:

O God, whose beauty is beyond our imagining
and whose power we cannot comprehend:
show us your glory as far as we can grasp it,
and shield us from knowing more than we can bear
until we may look upon you without fear;
through Jesus Christ our Saviour.

Additional Collect:

God our saviour,
look on this wounded world
in pity and in power;
hold us fast to your promises of peace
won for us by your Son,
our Saviour Jesus Christ.

Yesterday’s reflections

Continued tomorrow

‘Christ raises the daughter of Jairus’ (left), in the Hardman window by JH Powell at the west end of the nave in Saint Nicholas Church, Adare, Co Limerick (Photograph: Patrick Comerford)

Scripture quotations are from the New Revised Standard Version, Anglicised Edition copyright © 2021, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.