The spire of All Saints’ Church, Leighton Buzzard, at 190 ft can be seen for miles around (Photograph: Patrick Comerford, 2025)
Patrick Comerford
I spent an afternoon recently in Leighton Buzzard, a market town in south-west Bedfordshire, close to the Buckinghamshire border. It is between Aylesbury, Tring, Luton and Milton Keynes, and near the Chiltern Hills.
I pass through Leighton Buzzard regularly on the train between Milton Keynes and London, but this was my first time to walk around the town, visiting some churches and cafés, searching for the main historical buildings and sites, and walking by the banks of the Grand Union Canal in the afternoon summer sunshine.
All Saints’ Church stands at the end of Church Square in the heart of Leighton Buzzard, on a site where there has been a church for about 1,000 years. The present church was built in the early 13th century and its 190-ft spire is a dominant feature in the town that can be seen for miles around.
Inside All Saints’ Church, Leighton Buzzard, facing the east end (Photograph: Patrick Comerford, 2025)
The episcopal seat was moved from Dorchester to Lincoln in 1075. Saint Hugh of Lincoln is depicted in the great west window with his legendary pet swan. Around his time, Leighton became a prebendal ‘peculiar’ in 1189. The Prebendary of Leighton Buzzard was a canon of Lincoln Cathedral and received his income from a prebendal manor in Leighton. Peculiar parishes were outside the jurisdiction of the archdeacon, and, generally, the bishop as well.
One explanation for the name of Leighton Buzzard suggests an early prebendary, Theobald de Busar, gave his name to Leighton, which became Leighton de Busar, and later Leighton Buzzard, to distinguish it from Leighton Bromswold in the same diocese.
Former prebendaries included William de Packington (1389), who was also Archdeacon of Canterbury and Dean of Lichfield (1380-1390). Former vicars included Christopher Sclater, who was Vicar from 1624 until he died in 1642. A petition from local people shows that he was not popular. He was described as ‘a promoter of superstitious innovations and of a scandalous life’, and so they employed a lecturer, Samuel Fisher, for their better instruction.
In practice, the prebendaries of Leighton Buzzard endowed the Vicarage of Leighton with a portion of their income. Until the 19th century, the prebendary held visitations, duplicates of registers were sent to the Prebendary, and the Peculiar Court proved all wills and registered all places of worship. No marriage licences except those granted by the Peculiar were legal.
Legislation in 1835-1836 empowered the Ecclesiastical Commissioners to abolish Peculiars, and the last visitation of the prebendary was in 1852. Meanwhile, the parish was transferred to the Diocese of Ely in 1837, and then to St Albans in 1914. By the time these changes were made, the position had become simply an honorary title. There is still a prebendal stall for Leighton Buzzard in Lincoln Cathedral.
Inside All Saints’ Church, Leighton Buzzard, facing the west end (Photograph: Patrick Comerford, 2025)
The church is large, and of cruciform shape, with a central tower and spire, and with a long chancel that is only slightly shorter than the nave. Most of the walls, tower, spire and nave arcading date from the 13th century, and the ground plan remains basically the same with some later additions, such as porches and the coffee shop.
The tower is about 9 metres (30 ft) square and 21 metres (69 ft) high. On the sides of the tower are traces of the older 13th century high pitched roofs. The pinnacles were added in 1842. The spire is 58 metres (191 ft) high, and is built with a slight bulge designed to make the tower appear straight from a distance. The spire was struck by lightning in 1852 and the top 6 metres (20 ft) had to be rebuilt.
There are 25 15th century gargoyles around the outside of the church, dating from the 15th century. Five sundials are fixed to the outside of the church, including one on the north transept wall that only catches the sun soon after sunrise or just before sunset.
The great West Door has hinges made by Thomas of Leighton, a 13th century ironsmith who made the iron grill on the tomb of Queen Eleanor of Castile in Westminster Abbey.
The chancel is the oldest part of All Saints’ Church, Leighton Buzzard (Photograph: Patrick Comerford, 2025)
The chancel is the oldest part of the church. The wooden altar and altar rails date from the 17th century. The sedilia and piscinae are Early English and date from before 1288. There are two piscinae and the most important of the three sedilia seats is at the west end and is a step below the other two.
Before the fire in 1985, the window over the altar was a traditional stained glass window. After the fire, it was replaced with plain glass.
The reredos is a carved oak triptych designed by the Gothic Revival architect George Frederick Bodley (1827-1907). The central section has three alabaster panels, the work of the stonemason and sculptor Robert Bridgeman (1844-1918) of Lichfield, and depict the Crucifixion, the Virgin Mary and Saint John.
The side sections are of leather and have four angels embossed, richly coloured and lacquered and are the work of Minnie King and Arthur Smallbones of the Leighton Buzzard Handicraft Class for Cripples. All the panels have finely carved oak canopies and bordered with a deep cut, vine pattern.
The late 14th century stalls have 27 misericords or tip-up seats that may have come from St Albans Abbey (Photograph: Patrick Comerford, 2025)
On either side of the chancel are late 14th century stalls have 27 misericords or tip-up seats with ledges for resting against when standing. The carvings include 14 with heads, six of foliage, two heraldic birds, and one with two men (or monkeys) fighting. The carvings of the remaining four have been destroyed. The misericords probably originated from monastic stalls at St Albans Abbey.
The rood screen separated the chancel from the crossing and is a good example of 15th century work.
The nave arcades have four bays. The arches have a chamfered moulding and are supported by octagonal pillars that have moulded capitals and bases. Many of the bases were renewed in 1886.
The roof with magnificent carvings of angels poised on the ends of alternate beams is one of the finest features of the church (Photograph: Patrick Comerford, 2025)
The roof has magnificent carvings of angels, poised on the ends of alternate beams, and is one of the finest features in the church.
The roof was added in the 15th century, and paid for by Alice de la Pole, Duchess of Suffolk and granddaughter of Geoffrey Chaucer. On each corbel are carved figures representing various saints, and the carvings on the corbels themselves represent objects associated with Christ’s Passion.
Saint George, Saint Etheldreda, Saint Michael, Saint Hugh (with his pet swan) and Saint Alban in the west window by CE Kempe (Photograph: Patrick Comerford, 2025)
All Saints’ Church has a large collection of windows by Charles Eamer Kempe (1837-1907), including 12 at lower levels and 16 in the clerestory. Kempe was at the forefront of the Anglo Catholic revival and worked closely with the architect GF Bodley.
The windows depict various saints, and the great west window depicts Saint George, Saint Etheldreda, Saint Michael, Saint Hugh and Saint Alban.
The oak eagle lectern is the oldest piece of carved woodwork in the church and the oldest of its type in the country. The base appears to date from the 13th century and the eagle from the 14th century.
The oak eagle lectern is the oldest piece of carved woodwork in the church (Photograph: Patrick Comerford, 2025)
The Jacobean pulpit in the nave is of American cedar, given in 1638 by Edward Wilkes, a local benefactor. The Wilkes family also provided the almshouses in North Street.
The font is Early English in design (ca 1240) and is from an earlier church. It has of a large bowl supported on a large central column, with four smaller ones. The metal plug is of much later date (1630).
The Simon and Nellie graffiti, linked locally with the origin of the Simnel Cake or ‘Sim and Nell’ cake (Photograph: Patrick Comerford, 2025)
Mediaeval graffiti or scratchings can be seen throughout the church, on the pillars and walls. They include crosses, birds, a king’s head, strange beasts, coats of arms, names and initials and geometric designs.
The best-known and the one that is always pointed out to visitors is known as the Simon and Nellie graffiti, on the south-west pier of the tower. It is linked locally with the origin of the Simnel Cake or ‘Sim and Nell’ cake. It dates from ca 1400.
The story has it that Simon and Nellie were preparing to welcome their children home for Mothering Sunday. They had little in their larder to eat except a piece of left-over Christmas pudding mixture. They argued over which to how to cook it: boil or bake? The carving shows them about to come to blows: Nellie raised a wooden spoon, Simon was about to throw the dough at Nellie, but they made peace, compromised, and boiled and then baked the mix.
And so, it is said in Leighton Buzzard, the Simnel cake was made.
Some of the mediaeval graffiti or scratchings throughout the church (Photographs: Patrick Comerford, 2025)
The church was damaged extensively by fire in 1985. A vast restoration project included redecorating and refurbishing the carved angels, creating new vestries, and a small chapel dedicated to Saint Hugh from an old priests’ vestry upstairs. Other alterations include a meeting room named the Good Samaritan Room from the large window depicting the parable, a parish office, and a choir vestry and office. A new Harrison organ and new bells replaced those destroyed by fire. A new altar was placed under the tower, and a coffee shop is open to the public three days a week.
The lower level of the north transept has a 14th century piscina in the east wall, and combined with other architectural features in both the north and south transepts, point to the fact that they were both originally designed to contain altars. John Esgoer’s will in 1519 refers to two altars in each transept.
The south transept is now a Lady Chapel. It also has a piscina and fine trefoiled niche containing a statue of the Blessed Virgin Mary and Chrost Child. This niche was originally used to display relics, including the tunic of Saint Hugh of Lincoln'. Against the south wall is a single altar, which replaced the two against the east wall from before the fire.
The tower crossing suffered the most damage in the fire in 1985 (Photograph: Patrick Comerford, 2025)
The tower crossing suffered the most damage in the 1985 fire, and most of what is seen in this part of the church is new. The altar is of limestone, weighing 3.4 tonnes. The frontal depicts the 12 apostles, and is in gold thread, the work of Watts of London. The organ was built by Harrison & Harrison of Durham in 1989.
Directly above the crossing roof is the ringing chamber, and above that the bell chamber. All ten bells had to be replaced after the fire, and the church now has a ring of 12 bells by Taylors of Loughborough, cast in the key of C sharp. The peal is ranked 21st out of 92 peals of 12 bells in the world.
One old mediaeval bell was rescued from the fire. This bell called ‘Ting Tang’ because of its sound. It is the oldest bell in the diocese and is now housed in the ringing room.
Further restorations were carried out in 1999-2016 after the discovery of cracks in the tower and structural problems in other places, when the tower was stabilised with steel anchors.
All Saints is in the Liberal Catholic tradition and the Parish Eucharist is the main service each Sunday at 9:30 am (Photograph: Patrick Comerford, 2025)
The Vicar of All Saints, Canon David MacGeoch, was appointed earlier this year. All Saints has a strong choral tradition and its worship and liturgy is in the Liberal Catholic tradition.
The church has a wide range of weekly services, most of which focus on the Eucharist, using Common Worship. The Parish Eucharist is the main service each Sunday at 9:30 am. An All Age Service is at 11:30 am on the first and third Sunday each month. Evensong is at 6 pm on Sundays. The weekday services include Holy Communion and Morning Prayer.
The west end of All Saints’ Church, Leighton Buzzard (Photograph: Patrick Comerford, 2025)
▼
17 August 2025
Daily prayer in Ordinary Time 2025:
100, Sunday 17 August 2025,
Ninth Sunday after Trinity (Trinity IX)
‘When you see a cloud rising in the west, you immediately say, “It is going to rain”; and so it happens’ (Luke 12: 54) … evening clouds above Saint Paul’s Cathedral and the River Thames in London (Photograph: Patrick Comerford, 2025)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and today is the Ninth Sunday after Trinity (Trinity IX).
Later this morning, I hope to attend the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford. But, before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘End of the beach’ at Platanias in Rethymnon … but do we know how to read the signs of the end of the times? (see Luke 12: 54-56) (Photograph: Patrick Comerford)
Luke 12: 49-56 (NRSVA):
[Jesus said to his disciples:]
49 ‘I came to bring fire to the earth, and how I wish it were already kindled! 50 I have a baptism with which to be baptized, and what stress I am under until it is completed! 51 Do you think that I have come to bring peace to the earth? No, I tell you, but rather division! 52 From now on, five in one household will be divided, three against two and two against three; 53 they will be divided:
father against son
and son against father,
mother against daughter
and daughter against mother,
mother-in-law against her daughter-in-law
and daughter-in-law against mother-in-law.’
54 He also said to the crowds, ‘When you see a cloud rising in the west, you immediately say, “It is going to rain”; and so it happens. 55 And when you see the south wind blowing, you say, “There will be scorching heat”; and it happens. 56 You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time?’
‘I have a baptism with which to be baptized’ (Luke 12: 50) … the font in Saint Mel’s Cathedral, Longford (Photograph: Patrick Comerford)
Today’s Reflection:
When I was a student at the Irish School of Ecumenics in the early 1980s, we all had to do a residential placement in Northern Ireland in a church that was in a tradition other than our own. I spent time with Shankill Road Methodist Church in Belfast, while others went to Roman Catholic, Presbyterian or Anglican churches.
One Anglican student, a priest from Barbados, was placed with the Redemptorists in Clonard Monastery.
As his placement came to end, there was one experience he had not yet explored. On his last Sunday evening, he went to hear Ian Paisley preach in the Martyrs’ Memorial Church on Ravenhill Road.
When he returned to Clonard Monastery, unscathed, an old priest asked him, tongue in cheek, ‘Well, did the Big Man give you an old-style Redemptorist sermon filled with hellfire and brimstone?’
Perhaps this is the sort of sermon some people may expect in churches this morning with the lectionary readings.
The Prophet Isaiah, in words that echo the Psalm, speaks of vineyards that yield only wild grapes (verses 2, 4); breaking and trampling down walls (verse 4); vines giving way to briars and thorns (verse 6); bloodshed instead of justice, a cry instead of righteousness (verse 7).
The Epistle reading speaks of mockings and floggings (verse 36), chains and jails (Hebrews 11: 36), prophets being stoned to death, sawn in two and killed by the sword (verse 37), or wandering in deserts and mountains, hiding in caves and holes (verse 38).
And then, we hear the warnings in the Gospel reading of fire on earth (verse 49), families and households divided and fighting each other to the death (verses 52-53), people being blown about by the storms and tempests of the day (verses 54-56).
They are images that might have inspired Ian Paisley’s sermons. But they have inspired too great creative and literary minds in the English language, from William Shakespeare and William Blake to TS Eliot in the Four Quartets:
This is the death of earth.
Water and fire succeed
The town, the pasture and the weed.
Water and fire deride
The sacrifice that we denied.
Water and fire shall rot
The marred foundations we forgot,
Of sanctuary and choir.
This is the death of water and fire. ( – Little Gidding)
If we dismiss these apocalyptic images because they have been hijacked by fundamentalist extremists, for their own religious and political ideals, then we miss an opportunity to allow our values to challenge those ways we may be allowing our lives to drift along without question or examination.
Fire and water were a challenge for me some years ago during a visit to Longford. One Sunday afternoon, three of us headed off from the Church of Theological Institute in Dublin on what we had come to call our church history ‘field trips.’ We wanted to see the completed restoration work at Saint Mel’s Cathedral.
The cathedral was destroyed in a blazing fire early on Christmas morning 2009, but was restored and rebuilt so beautifully that it has been voted Ireland’s favourite building.
Outside, it still looks like a grey, classical revival, fortress-like cathedral. But inside it is filled with light and joy. It has risen from the ashes, and its restoration is truly a story of redemption and resurrection.
As we walked into the cathedral, I was overwhelmed by the beautiful baptismal font that has been placed at the main entrance door to the cathedral. The font was sculpted by Tom Glendon and the blue mosaic work by Laura O’Hagan is a creative representation of the Water of Life.
This font is a challenge to all who enter the church and is placed exactly where it should be, for Baptism is entry to the Church.
Baptism is not a naming ceremony, it is not about my individual experience, it is never a private event. It is a public event, and it incorporates me into the unity, the community of the Body of Christ.
In this Gospel reading, Christ challenges us with three themes: Fire, Baptism and Division.
In the Bible, fire can represent the presence of God – think of the pillar of fire in the wilderness (Exodus 13: 17-22) or the tongues of flame at Pentecost (Acts 2: 1-4).
It can represent judgment (see Revelation 20: 7-10), and it can represent purification – the prophets Zachariah (13: 9) and Malachi (3: 2-3) speak of the refiner’s fire in which God purifies his people, as a refiner purifies silver by fire.
At the Presentation in the Temple (Luke 2: 22-38), old Simeon foresees how the Christ Child ‘is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed so that the inward thoughts of many will be revealed – and a sword will pierce your own soul too’ (verses 34-35).
The sword that pierces the soul of the Virgin Mary, the sword that has killed the prophets, the sword the divides families, is a reminder that Christ, who embodies the presence of God, simultaneously judges and purifies.
In the New Testament, Baptism represents both judgment and purification and Saint John the Baptist connects it with fire (Luke 3: 16-17).
In today’s Gospel reading, however, Christ is referring not to the baptism he brings but to the baptism he receives. He not only brings the fire of judgment and purification, but he bears it himself also.
The Kingdom of God he proclaims is governed:
• not by might but by forgiveness (think of forgiveness in the Lord’s Prayer, Luke 11: 4);
• not by fear but by courage (‘be not afraid’ in Luke 1: 13, 30, 2: 10, 5: 11, 8: 50, 12: 4, 7, 32);
• not by power but by humility (see Magnificat, Luke 1: 46-55).
But it is easy to be lured by the temptations of wealth, status, and power rather than the promises that come with our Baptism.
In the second half of the Gospel reading, Christ chides the crowd for not recognising the signs he bears. They know how to forecast the weather, but they cannot forecast, watch for the signs of, the coming Kingdom of God.
There is a fashion in the Church today for ‘fresh expressions of the Church’ that blow where the wind blows. They seek to be fashionable and claim that they are relevant.
Sometimes, you may not know whether you are in a coffee shop or in a church, whether you are in the guiding hands of a barista or of a priest. The old forms of church have been abandoned, and with it we may ask whether they have thrown out the core content too.
I visited one of these churches one Sunday morning. Yes, there was a rambling sermon of 35 or more minutes. Yes, there was a time of ‘fellowship’ where people turned around their chairs and were chummy with one another, in a clumsy sort of way.
There was one reading, but no Gospel reading. There was no confession and absolution, no Creedal statement, no Trinitarian formula in the prayers. The prayers prayed for those present and those like them, but there were no prayers for people outside, no prayers for a world that is divided and suffering, no challenge or judgment for those who have created the plight and sufferings of wars, refugees, racism, homelessness, economic injustice and climate change.
In this smug self-assurance, without any reference to the world outside, there was no challenge to discipleship, to live up to the promises and challenges of Baptism.
And, needless to say, there was no Sacrament, and no hint of there ever being a sacramental ministry.
Content had been abandoned for the sake of form. But the form had become a charade. For the sake of relevance, the church had become irrelevant.
The challenge of our Baptism is a challenge for the Church to be a sign of, a sacrament of, the Kingdom of God.
We can be distracted by the demands and fashions of what pass as ‘fresh expressions of Church’ and never meet the needs of a divided and suffering world.
Or we can be nourished by Word and Sacrament and respond to the demands of our Baptism in a discipleship that seeks to challenge and confront a suffering and divided world with the values and promises of the Kingdom of God.
But it is costly. And in that struggle, like Simeon warns Mary, we may find ‘a sword will pierce your own soul too.’
‘When I expected it to yield grapes, why did it yield wild grapes’ (Isaiah 5: 4) … grapes on a vine at the Hedgehog Vintage Inn in Lichfield (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Sunday 17 August 2025, Trinity IX):
The theme this week (17 to 23 August) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Tell the Full Story’ (pp 28-29). This theme is introduced today with reflections from Dr Jo Sadgrove, Research and Learning Advisor, USPG:
At a workshop entitled ‘Atoning for the Sins of Our Past’ held at Oxford’s Centre for Black Theology, I had the privilege of joining faith leaders and scholars in a thoughtful exploration of critical topics, including Black theology, whiteness, and reparative justice. Led by Dr Anthony Reddie and Ms Thandi Soko de Jong, the event fostered open and honest dialogue on the enduring impacts of colonialism, encouraging meaningful engagement with historical injustices and their contemporary implications. The key takeaway was clear: we need to tell the full story.
Remembering the Slave Trade and its Abolition requires us to recall a violent, complex and poorly understood history in which the English Church, state and monarchy collaborated to benefit financially from the transatlantic trade in enslaved Africans. This is a highly distressing realisation for all.
In our work of repentance and repair, we must be willing to dwell in the discomfort of this reality. Within the Church of England, the tradition of moving too quickly towards conversations about white Christian abolitionists, rather than white Christian enslavers has imposed further pain and insult, particularly for Caribbean descendants. This simply perpetuates the system of racist violence enshrined within the slave trade.
Our calling today is to kneel at the foot of the cross, to remember the violent sacrifices made for us and, out of our discomfort, begin to reimagine the kind of world we want to hand down to our descendants.
The USPG Prayer Diary today (Sunday 17 August 2025, Trinity IX) invites us to read and meditate on Luke 12: 49-56.
The Collect of the Day:
Almighty God,
who sent your Holy Spirit
to be the life and light of your Church:
open our hearts to the riches of your grace,
that we may bring forth the fruit of the Spirit
in love and joy and peace;
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:
Holy Father,
who gathered us here around the table of your Son
to share this meal with the whole household of God:
in that new world where you reveal the fullness of your peace,
gather people of every race and language
to share in the eternal banquet of Jesus Christ our Lord.
Additional Collect:
Gracious Father,
revive your Church in our day,
and make her holy, strong and faithful,
for your glory’s sake
in Jesus Christ our Lord.
Yesterday’s reflection
Continued tomorrow
‘When you see a cloud rising in the west, you immediately say, “It is going to rain”; and so it happens’ (Luke 12: 54) … morning clouds above the beach in Rethymnon in Crete (Photograph: Patrick Comerford, 2025)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and today is the Ninth Sunday after Trinity (Trinity IX).
Later this morning, I hope to attend the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford. But, before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘End of the beach’ at Platanias in Rethymnon … but do we know how to read the signs of the end of the times? (see Luke 12: 54-56) (Photograph: Patrick Comerford)
Luke 12: 49-56 (NRSVA):
[Jesus said to his disciples:]
49 ‘I came to bring fire to the earth, and how I wish it were already kindled! 50 I have a baptism with which to be baptized, and what stress I am under until it is completed! 51 Do you think that I have come to bring peace to the earth? No, I tell you, but rather division! 52 From now on, five in one household will be divided, three against two and two against three; 53 they will be divided:
father against son
and son against father,
mother against daughter
and daughter against mother,
mother-in-law against her daughter-in-law
and daughter-in-law against mother-in-law.’
54 He also said to the crowds, ‘When you see a cloud rising in the west, you immediately say, “It is going to rain”; and so it happens. 55 And when you see the south wind blowing, you say, “There will be scorching heat”; and it happens. 56 You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time?’
‘I have a baptism with which to be baptized’ (Luke 12: 50) … the font in Saint Mel’s Cathedral, Longford (Photograph: Patrick Comerford)
Today’s Reflection:
When I was a student at the Irish School of Ecumenics in the early 1980s, we all had to do a residential placement in Northern Ireland in a church that was in a tradition other than our own. I spent time with Shankill Road Methodist Church in Belfast, while others went to Roman Catholic, Presbyterian or Anglican churches.
One Anglican student, a priest from Barbados, was placed with the Redemptorists in Clonard Monastery.
As his placement came to end, there was one experience he had not yet explored. On his last Sunday evening, he went to hear Ian Paisley preach in the Martyrs’ Memorial Church on Ravenhill Road.
When he returned to Clonard Monastery, unscathed, an old priest asked him, tongue in cheek, ‘Well, did the Big Man give you an old-style Redemptorist sermon filled with hellfire and brimstone?’
Perhaps this is the sort of sermon some people may expect in churches this morning with the lectionary readings.
The Prophet Isaiah, in words that echo the Psalm, speaks of vineyards that yield only wild grapes (verses 2, 4); breaking and trampling down walls (verse 4); vines giving way to briars and thorns (verse 6); bloodshed instead of justice, a cry instead of righteousness (verse 7).
The Epistle reading speaks of mockings and floggings (verse 36), chains and jails (Hebrews 11: 36), prophets being stoned to death, sawn in two and killed by the sword (verse 37), or wandering in deserts and mountains, hiding in caves and holes (verse 38).
And then, we hear the warnings in the Gospel reading of fire on earth (verse 49), families and households divided and fighting each other to the death (verses 52-53), people being blown about by the storms and tempests of the day (verses 54-56).
They are images that might have inspired Ian Paisley’s sermons. But they have inspired too great creative and literary minds in the English language, from William Shakespeare and William Blake to TS Eliot in the Four Quartets:
This is the death of earth.
Water and fire succeed
The town, the pasture and the weed.
Water and fire deride
The sacrifice that we denied.
Water and fire shall rot
The marred foundations we forgot,
Of sanctuary and choir.
This is the death of water and fire. ( – Little Gidding)
If we dismiss these apocalyptic images because they have been hijacked by fundamentalist extremists, for their own religious and political ideals, then we miss an opportunity to allow our values to challenge those ways we may be allowing our lives to drift along without question or examination.
Fire and water were a challenge for me some years ago during a visit to Longford. One Sunday afternoon, three of us headed off from the Church of Theological Institute in Dublin on what we had come to call our church history ‘field trips.’ We wanted to see the completed restoration work at Saint Mel’s Cathedral.
The cathedral was destroyed in a blazing fire early on Christmas morning 2009, but was restored and rebuilt so beautifully that it has been voted Ireland’s favourite building.
Outside, it still looks like a grey, classical revival, fortress-like cathedral. But inside it is filled with light and joy. It has risen from the ashes, and its restoration is truly a story of redemption and resurrection.
As we walked into the cathedral, I was overwhelmed by the beautiful baptismal font that has been placed at the main entrance door to the cathedral. The font was sculpted by Tom Glendon and the blue mosaic work by Laura O’Hagan is a creative representation of the Water of Life.
This font is a challenge to all who enter the church and is placed exactly where it should be, for Baptism is entry to the Church.
Baptism is not a naming ceremony, it is not about my individual experience, it is never a private event. It is a public event, and it incorporates me into the unity, the community of the Body of Christ.
In this Gospel reading, Christ challenges us with three themes: Fire, Baptism and Division.
In the Bible, fire can represent the presence of God – think of the pillar of fire in the wilderness (Exodus 13: 17-22) or the tongues of flame at Pentecost (Acts 2: 1-4).
It can represent judgment (see Revelation 20: 7-10), and it can represent purification – the prophets Zachariah (13: 9) and Malachi (3: 2-3) speak of the refiner’s fire in which God purifies his people, as a refiner purifies silver by fire.
At the Presentation in the Temple (Luke 2: 22-38), old Simeon foresees how the Christ Child ‘is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed so that the inward thoughts of many will be revealed – and a sword will pierce your own soul too’ (verses 34-35).
The sword that pierces the soul of the Virgin Mary, the sword that has killed the prophets, the sword the divides families, is a reminder that Christ, who embodies the presence of God, simultaneously judges and purifies.
In the New Testament, Baptism represents both judgment and purification and Saint John the Baptist connects it with fire (Luke 3: 16-17).
In today’s Gospel reading, however, Christ is referring not to the baptism he brings but to the baptism he receives. He not only brings the fire of judgment and purification, but he bears it himself also.
The Kingdom of God he proclaims is governed:
• not by might but by forgiveness (think of forgiveness in the Lord’s Prayer, Luke 11: 4);
• not by fear but by courage (‘be not afraid’ in Luke 1: 13, 30, 2: 10, 5: 11, 8: 50, 12: 4, 7, 32);
• not by power but by humility (see Magnificat, Luke 1: 46-55).
But it is easy to be lured by the temptations of wealth, status, and power rather than the promises that come with our Baptism.
In the second half of the Gospel reading, Christ chides the crowd for not recognising the signs he bears. They know how to forecast the weather, but they cannot forecast, watch for the signs of, the coming Kingdom of God.
There is a fashion in the Church today for ‘fresh expressions of the Church’ that blow where the wind blows. They seek to be fashionable and claim that they are relevant.
Sometimes, you may not know whether you are in a coffee shop or in a church, whether you are in the guiding hands of a barista or of a priest. The old forms of church have been abandoned, and with it we may ask whether they have thrown out the core content too.
I visited one of these churches one Sunday morning. Yes, there was a rambling sermon of 35 or more minutes. Yes, there was a time of ‘fellowship’ where people turned around their chairs and were chummy with one another, in a clumsy sort of way.
There was one reading, but no Gospel reading. There was no confession and absolution, no Creedal statement, no Trinitarian formula in the prayers. The prayers prayed for those present and those like them, but there were no prayers for people outside, no prayers for a world that is divided and suffering, no challenge or judgment for those who have created the plight and sufferings of wars, refugees, racism, homelessness, economic injustice and climate change.
In this smug self-assurance, without any reference to the world outside, there was no challenge to discipleship, to live up to the promises and challenges of Baptism.
And, needless to say, there was no Sacrament, and no hint of there ever being a sacramental ministry.
Content had been abandoned for the sake of form. But the form had become a charade. For the sake of relevance, the church had become irrelevant.
The challenge of our Baptism is a challenge for the Church to be a sign of, a sacrament of, the Kingdom of God.
We can be distracted by the demands and fashions of what pass as ‘fresh expressions of Church’ and never meet the needs of a divided and suffering world.
Or we can be nourished by Word and Sacrament and respond to the demands of our Baptism in a discipleship that seeks to challenge and confront a suffering and divided world with the values and promises of the Kingdom of God.
But it is costly. And in that struggle, like Simeon warns Mary, we may find ‘a sword will pierce your own soul too.’
‘When I expected it to yield grapes, why did it yield wild grapes’ (Isaiah 5: 4) … grapes on a vine at the Hedgehog Vintage Inn in Lichfield (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Sunday 17 August 2025, Trinity IX):
The theme this week (17 to 23 August) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Tell the Full Story’ (pp 28-29). This theme is introduced today with reflections from Dr Jo Sadgrove, Research and Learning Advisor, USPG:
At a workshop entitled ‘Atoning for the Sins of Our Past’ held at Oxford’s Centre for Black Theology, I had the privilege of joining faith leaders and scholars in a thoughtful exploration of critical topics, including Black theology, whiteness, and reparative justice. Led by Dr Anthony Reddie and Ms Thandi Soko de Jong, the event fostered open and honest dialogue on the enduring impacts of colonialism, encouraging meaningful engagement with historical injustices and their contemporary implications. The key takeaway was clear: we need to tell the full story.
Remembering the Slave Trade and its Abolition requires us to recall a violent, complex and poorly understood history in which the English Church, state and monarchy collaborated to benefit financially from the transatlantic trade in enslaved Africans. This is a highly distressing realisation for all.
In our work of repentance and repair, we must be willing to dwell in the discomfort of this reality. Within the Church of England, the tradition of moving too quickly towards conversations about white Christian abolitionists, rather than white Christian enslavers has imposed further pain and insult, particularly for Caribbean descendants. This simply perpetuates the system of racist violence enshrined within the slave trade.
Our calling today is to kneel at the foot of the cross, to remember the violent sacrifices made for us and, out of our discomfort, begin to reimagine the kind of world we want to hand down to our descendants.
The USPG Prayer Diary today (Sunday 17 August 2025, Trinity IX) invites us to read and meditate on Luke 12: 49-56.
The Collect of the Day:
Almighty God,
who sent your Holy Spirit
to be the life and light of your Church:
open our hearts to the riches of your grace,
that we may bring forth the fruit of the Spirit
in love and joy and peace;
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:
Holy Father,
who gathered us here around the table of your Son
to share this meal with the whole household of God:
in that new world where you reveal the fullness of your peace,
gather people of every race and language
to share in the eternal banquet of Jesus Christ our Lord.
Additional Collect:
Gracious Father,
revive your Church in our day,
and make her holy, strong and faithful,
for your glory’s sake
in Jesus Christ our Lord.
Yesterday’s reflection
Continued tomorrow
‘When you see a cloud rising in the west, you immediately say, “It is going to rain”; and so it happens’ (Luke 12: 54) … morning clouds above the beach in Rethymnon in Crete (Photograph: Patrick Comerford, 2025)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org