14 July 2025

Twining House on Banbury Road
recalls the grocer who developed
the suburbs of north Oxford

Twining House at 294 Banbury Road, Oxford, built by TH Kingerlee for Francis Twining in 1909 (Photograph: Patrick Comerford, 2025)

Patrick Comerford

I stayed overnight in Oxford at the end of last week in the Summertown area at the north end of Banbury Road. This is a major road leading north out of the city centre, running from Saint Giles at the south end, through the leafy suburbs of North Oxford and Summertown. Woodstock Road runs parallel to and to the west of Banbury Road.

Summertown is home to several independent schools and some of the most expensive houses in Oxford. In the past, the residents of Summertown have included Iris Murdoch and John Bayley. Summertown is also home to much of Oxford’s broadcast media, including the BBC Oxford studios on Banbury Road.

Most of North Oxford came into being the university decided in 1877 to allow college fellows to marry and live in private houses rather living in college rooms in college, and large houses were built on Banbury Road and Woodstock Road on land that once belonged to Saint John’s College.

I had stayed before at the south end of Banbury Road, when I was a guest in Wycliffe Hall. But this was my second time to stay at this end of Banbury Road in Summertown: we stayed there overnight after I was discharged from the John Radcliffe Hospital following a stroke in 2022; and I was back there again last week, three years later, for yet another medical procedure.

This stretch of Banbury Road in Summertown is known for its shops, from boutique book shops and niche stationery shops to bakeries, cafés and estate agents, as well as branches of Marks and Spencer, Tesco and Sainsbury.

Breckon and Breckon must have the most attractive premises for any estate agents in Summertown. But their premises, Twining House, was also one of the earliest grocer’s shop on Banbury Road.

When I saw Twining House and the former United Reformed Church side-by-side on Banbury Road last week, I thought one had been the church hall for the other. But, instead, I found they told the story of Alderman Francis Twining, an enlightened and benevolent philanthropist and entrepreneur who had risen from began life as an impoverished child, became a grocer’s boy at a young age and rose to being the Mayor of Oxford and one of the main property developers in late Victorian and Edwardian north Oxford.

The builder Thomas Henry Kingerlee (1843-1929), who designed Summertown Congregational Church, was a Liberal city councillor and he too was the Mayor of Oxford, in 1898-1899 and 1911-1912.

Kingerlee built a number of prominent buildings in Oxford, including the Rivermead Hospital, Headington Junior School, the original New Theatre, Elliston & Cavell (later Debenhams) and the Oxford Marmalade Factory. He used patterns similar to Summertown Congregational Church a decade later when he built the grocery shop for Twining in 1902 next door at 294 Banbury Road, now known as Twining House.

Francis Twining (1848-1929) was born in Thompson Buildings, St Aldate’s, Oxford, and was baptised in Saint Aldate’s Church on 7 May 1848. His mother, Mary Ann, was born in Evesham, Worcestershire, in 1811; his father Robert Twining was a stonemason and was distantly related to the Twining’s Tea family. The Twining family originated in Gloucestershire, where they were weavers and fulling millers. Recession drove the family to London in 1684, bringing with them nine-year-old Thomas Twining, later the founder of the tea business.

Francis was only nine when his father Robert Twining, who was working on Addington Church, was killed in an accident near Winslow railway station while trying to catch the last train back to Oxford on 30 January 1858. Soon after, the young Francis Twining began working as a grocer’s boy for Grimbly Hughes at 55-56 Cornmarket.

By the age of 22, Francis Twining was a grocer’s assistant and living in Victor Street, Jericho, when he married Elizabeth Ann Smith (26) in the newly-oepned Saint Barnabas Church, Jericho, in 1870. Two years later, in 1872, they were living over his own grocer’s shop at 23 Saint Ebbe’s Street.

When a vacancy arose in the West Ward of the city in 1879, Twining was the only candidate and was elected to the council; he was still in his 20s. Although he was not a freeman, he was elected Sheriff of Oxford in 1885.

Around this time, he moved to Llantrisant House at 78 Kingston Road, near the corner of St Margaret’s Road. By 1890, he had moved into a new home, Summertown House on the Banbury Road, and this was his address when he was elected as a Liberal member of the town council.

Twining bought 25 acres at Hawkswell Farm in 1895, and combined this with 25 acres at Stone’s Estate for a major housing development in North Oxford, building 350 houses in all. He also laid out Portland, Lonsdale, King’s Cross, Victoria, Hamilton and Lucerne Roads in 1901. He also bought the White Hart Hotel at Cornmarket in 1899.

Meanwhile, Twining donated the site for Summertown Congregational Church – later the United Reformed Church – that was built on this stretch of the Banbury Road in 1893. He lived in Summertown House, a 15-roomed mansion at the junction of Apsley Road and Banbury Road. He opened the Summertown branch of his grocery chain in 1902, and at one time he had six shops throughout Oxford.

Twining’s new purpose-built branch at 294 Banbury Road, Summertown, opened in 1902. But later that year, he handed over his wholesale and retail grocery businesses to three of his sons. By 1915, there were six Twining Brothers branches throughout Oxford: the original shop at 23-24 St Ebbe’s Street, 53 Cornmarket Street, 16 North Parade Avenue, 46 High Street, 56 St Aldate’s Street and 294 Banbury Road.

Twining was a member of the city council in Oxford for 50 years, first as a councillor and then as an alderman, and in 1905 he was elected Mayor of Oxford for 1905-1906. As Mayor, he welcomed the Chinese Imperial Commissioners to Oxford in 1906.

Twining donated the site for Saint Michael and All Angels, a new Church of England parish church for Summertown, in 1909.

During World War I, his youngest son, Sidney Twining, died of his wounds in Thessaloniki on 27 February 1917. After the war, Alderman Twining gave £500 to buy the site of the Summertown War Memorial in 1919.

Elizabeth Twining was 84 when she died at Summertown in 1927; Francis Twining was 81 when died at Summertown House in 1929; they are buried at Wolvercote Cemetery.

His sons Ernest, Gilbert, and Francis Twining, continued to run Twining Bros. There were still six Twining’s shops in 1935, but some were in larger premises: 15-19 George Street, 164 Cowley Road, 15 North Parade Avenue, 83-84 High Street, 294 Banbury Road and 3 Woodstock Road. All of these except the High Street branch were still open in 1955.

By 1971, the shop on Banbury Road had become Moore’s wineshop, and by 1976 the only Twining’s branches that survived in Oxford were at North Parade Avenue and Woodstock Road.

Summertown House was sold at auction in 1939, and is now graduate housing known as Mansion House, with three blocks of graduate flats in the grounds.

Oxford city council decided to rename George Street in Summertown as Twining Street in 1955. But 62 residents signed a petition, saying they did not want to live on a street named after a grocer. What must those (presumably) Tory voters have thought in the decades that followed when Ted ‘Grocer’ Heath and the grocer’s daughter Margaret Thatcher became Prime Minister? Instead, the street was named Middle Way. But the name of Francis Twining is still celebrated in Twining House and the offices of Breckon and Breckon.

As for the church next door, that is a story for another day, I hope. [see here]

The façade of Twining House retains the symbols of Twining’s once prosperous grocery business (Photograph: Patrick Comerford, 2025)

Daily prayer in Ordinary Time 2025:
66, Monday 14 July 2025

‘Whoever does not take up the cross and follow me is not worthy of me’ (Matthew 10: 38) … the cross outside Water Eaton Church Centre, Milton Keynes (Photograph: Patrick Comerford, 2025)

Patrick Comerford

We are in Ordinary Time in the Church Calendar and yesterday was the Fourth Sunday after Trinity (Trinity IV, 13 July 2025). The Calendar of the Church of England in Common Worship today remembers John Keble (1792-1866), Priest, Tractarian and Poet.

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.

‘I have not come to bring peace, but a sword’ (Matthew 10: 34) … the Sword of State of James Brooke, first Rajah of Sarawak (Photograph: Patrick Comerford, 2024)

Matthew 10: 34 to 11: 1 (NRSVA):

Jesus said:

34 ‘Do not think that I have come to bring peace to the earth;
I have not come to bring peace, but a sword.

35 For I have come to set a man against his father,
and a daughter against her mother,
and a daughter-in-law against her mother-in-law;
36 and one’s foes will be members of one’s own household.

37 ‘Whoever loves father or mother more than me is not worthy of me;
and whoever loves son or daughter more than me is not worthy of me;

38 and whoever does not take up the cross and follow me is not worthy of me.

39 Those who find their life will lose it,
and those who lose their life for my sake will find it.

40 ‘Whoever welcomes you welcomes me,
and whoever welcomes me welcomes the one who sent me.
41 Whoever welcomes a prophet in the name of a prophet
will receive a prophet’s reward;
and whoever welcomes a righteous person in the name of a righteous person
will receive the reward of the righteous;

42 and whoever gives even a cup of cold water to one of these little ones in the name of a disciple –
truly I tell you, none of these will lose their reward.’

11 Now when Jesus had finished instructing his twelve disciples, he went on from there to teach and proclaim his message in their cities.

‘Whoever gives even a cup of cold water to one of these little ones’ (Matthew 10: 42) … ‘Christ the Beggar’, a sculpture by Timothy Schmalz on the steps of Santo Spirito Hospital in Rome (Photograph: Patrick Comerford)

Today’s Reflection:

In the weekday Gospel readings at the Eucharist in recent days, we have been reading in Saint Matthew’s Gospel how Christ calls the Twelve together and prepares them for their ministry and mission. In today’s reading, he concludes that preparation of the Twelve for this mission, as both their teacher and their master.

It is a wonderful piece of drama and poetry. Most English-language versions of this passage present it as prose narrative. But the original Biblical Greek is drama and poetry, so that its impact is powerful.

At the Last Day, Christ will speak out on behalf of those who are his faithful witnesses faithfully, but will deny those who deny him. The smallest act of kindness to those who marginalised and despised is the same as taking up my cross and following Christ.

To re-present that poetic and dramatic impact, I have presented the Greek text in poetic form at the end of this reflection.

In verses 34-36, Christ gives a new interpretation to the apocalyptic vision in Micah 7: 6, a verse thought to foretell the breakdown of society as the end-times approach (see also Ezekiel 38: 21). Spreading the gospel will have unfortunate consequences. There will be tension and division, even within families, between those who accept Christ’s message and the demands it makes, and those who oppose it.

Christians must put loyalty to Christ above family loyalties (verse 37). Following Christ involves the risk of death, and involves taking up the cross, a sure and certain death for those who rebel against the rulers of the day (verse 38). We are then presented with a paradox: those who try to save their own earthly lives will lose all, but those who die for Christ will find eternal life (verse 39).

Many years ago (2008), I was reading through some insightful essays submitted as part of an adult education course in theology. I was excited so many thinking people were engaging with their faith in a challenging, questioning way, seeking to explore and deepen their understanding of how relevant Christianity and the Church are to the world and its problems.

These were not raw, naïve students. They displayed a wide variety of age, experience, and background, and came with a variety of experiences that challenge our stereotypical image of the Church. Yes, there were suburban housewives and businessmen, and young people from rectory families. And they brought amazing, often unconventional, questions and insights to the discussions.

But they sat side-by-side – and sat comfortably side-by-side – with the other students: the single mother with teenage sons; the refugee who had seen horrific outrages, only to find herself marginalised in a new country; a farmer who travelled a round trip of hundreds of miles just to learn more, and to be challenged more deeply by the Christian faith.

Well, no-one said it was going to be easy, did they?

The Christian faith should be challenging. Our reflections on it should be challenging and should challenge us. And, as we integrate that reflection, our discipleship should be challenging to the world … even when that means that there is a price to pay.

If we are unable or unwilling to speak up about our beliefs in time of plenty, how difficult will it be to speak up for Christian values, the Christian point of view, when things are difficult, when things are tough?

Staying quiet when I should speak out will deal a death blow to my morals and my morale. Silence in the face of injustice and suffering is a silent denial of my faith, and of Christ.

For me, Dietrich Bonhoeffer, Gonville ffrench-Beytagh and Desmond Tutu stand out as people who knew the consequences but nevertheless took up their cross and followed Christ, and are worthy of the name Christian (Matthew 10: 38). They knew that despite their physical fears were, and the fears they had for the families, who would also suffer socially and physically, that they had little to fear spiritually.

How often do we take the easy option out? How often do we give nice names to the bad things we do? How often do we pretend that we are doing the wrong thing for the right reasons? Or simply because we are doing what is expected of us, what were told to do?

How often good labels have been hijacked to disguise the dreadful. The slogan on the gates outside Auschwitz, Dachau and other Nazi death camps was: Arbeit mach frei – ‘Work makes you free.’

The word ‘apartheid’ does not mean racism. It actually means ‘separate development,’ which sounds good except there were no hopes of development and opportunity for anyone but the white people in South Africa.

As he was leading the United States further-and-further along the nuclear arms race, developing new nuclear missiles that would eventually contribute to economic recession, President Ronald Reagan declared in his second inaugural address in 1984: ‘Peace is our highest aspiration. The record is clear, Americans resort to force only when they must. We have never been aggressors.’ They even named one new nuclear weapon ‘Peacemaker’ and named a nuclear warship Corpus Christi.

But it was always so throughout history. In an oft-quoted passage in De vita et moribus Iulii Agricolae, the Roman orator and historian Tacitus quotes a British chieftain Calgacus speaking about Rome’s insatiable appetite for conquest and plunder: ubi solitudinem faciunt, pacem appellant (‘where they make a desert, they call it peace’).

The British chieftain’s sentiment was meant as an ironic contrast with the slogan, ‘Peace given to the world,’ frequently inscribed on Roman medals.

This phrase from Tacitus is often quoted alone. The poet Lord Byron, for instance, adapts the phrase in Bride of Abydos (1813):

Mark where his carnage and his conquests cease!
He makes a solitude, and calls it – peace.

The same poetic irony is found when Christ says to his disciples in this Gospel reading: ‘Do not think I have come to bring peace to the earth. I have come not to bring peace, but the sword’ (Matthew 10: 34).

It is not that Christ is encouraging his disciples to be warmongers – what a gross misreading of his teachings that would be. Nor is he encouraging family rows, encouraging sons to storm out on their fathers, mothers to nag and niggle at their daughters (Matthew 10: 35).

But he is warning his disciples it is not going to be easy. They are not going to have a quiet time. Those who want a quiet life as Christians can forget about it. And their hopes of a quiet life as passive Christians will vanish quickly.

Are we prepared to stand up for our faith and its values even at the risk of being ridiculed? Even when this upsets the peace of our families, our communities, our society and our land?

Some of those essays I was reading from those students on that adult education course encourage me when it comes to worrying whether people prefer peace at any price or taking a costly stand, even when it challenges prevailing values today.

Many of them had looked at the way we treat immigrants, migrants and refugees in our society. Yes, they observed the rising levels of racism in our society. Yes, they noticed the inadequate welfare and support payments they receive. But they were even more challenging about the way they thought the Church was too comfortable about the problems we are facing in society today. We are too inward-looking, most of them said in their essays. We are too much of a club.

They had stopped and looked at ordinary, everyday parishes. There is no fear of fathers being set against their sons, mothers against their daughters, daughters-in-law against mothers-in-law, or of finding foes within the household (Matthew 10: 35-37). Most of them found our parishes were too like comfortable families or clubs, not open to the worries, concerns and fears of the outsider.

Do we love the clubbish atmosphere in the Church more than we love the Church, the Gospel and Christ?

Or are we prepared to speak out, not worrying about the consequences, knowing that ‘whoever does not take up his cross and follow me is not worthy of me. Those who find their life will lose it, and those who lose their life for my sake will find it’ (Matthew 10: 39).

Matthew 10: 34-42 in Greek:

34 Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν·
οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν.

35 ἦλθον γὰρ διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ
καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς
καὶ νύμφην κατὰ τῆς πενθερᾶς αὐτῆς,
36 καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ.

37 Ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος·
καὶ ὁ φιλῶν υἱὸν ἢ θυγατέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος·

38 καὶ ὃς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθεῖ ὀπίσω μου, οὐκ ἔστιν μου ἄξιος.

39 ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν,
καὶ ὁ ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν.

40 Ὁ δεχόμενος ὑμᾶς ἐμὲ δέχεται,
καὶ ὁ ἐμὲ δεχόμενος δέχεται τὸν ἀποστείλαντά με.
41 ὁ δεχόμενος προφήτην εἰς ὄνομα προφήτου
μισθὸν προφήτου λήμψεται,
καὶ ὁ δεχόμενος δίκαιον εἰς ὄνομα δικαίου
μισθὸν δικαίου λήμψεται.

42 καὶ ὃς ἂν ποτίσῃ ἕνα τῶν μικρῶν τούτων ποτήριον ψυχροῦ μόνον εἰς ὄνομα μαθητοῦ, ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ.

‘Whoever welcomes you welcomes me’ (Matthew 10: 40) … a multilingual welcome at Saint Paul's Church, Marylebone (Photograph: Patrick Comerford, 2025)

Today’s Prayers (Monday 14 July 2025):

The theme this week (13 to 19 July) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Shaping the Future: Africa Six.’ This theme was introduced yesterday with a programme update from Fran Mate, Senior Regional Manager: Africa, USPG.

The USPG prayer diary today (Monday 14 July 2025) invites us to pray

Gracious God, we give thanks for the gathering in Lesotho. Thank you for the gift of time away together that helped the bishops and supporting staff to seek your wisdom and vision for the future. We pray for those unable to attend, continue to grow and sanctify your leaders by your Word.

The Collect:

Father of the eternal Word,
in whose encompassing love
all things in peace and order move:
grant that, as your servant John Keble
adored you in all creation,
so we may have a humble heart of love
for the mysteries of your Church
and know your love to be new every morning,
in 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 John Keble revealed the loving ervice 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

‘Whoever welcomes you welcomes me’ (Matthew 10: 40) … a warm Greek welcome in Rethymnon

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