The 19th century buildings of Saint Thomas’s Hospital, York, founded in the late 14th century and rebuilt on Nunnery Lane in 1862 (Photograph: Patrick Comerford, 2025)
Patrick Comerford
The former Moat House Hotel in York on the corner formed by Nunnery Lane and Victoria Bar and beside and Nunnery Lane Car Park is an attractive building that looks older than it is, with an interesting past.
In recent years, the building has been converted into apartments. But a plaque high on the central bay, above the main door hints at the interesting past of the building: ‘St. Thomas’s Hospital re-built AD 1862.’
Mediaeval York had 50 or more hospitals and almshouses. Saint Leonard’s Hospital was once the largest in England – 232 people were housed there in 1399 – and was run by Augustine canons. The hospital was a place for the sick to be healed, an almshouse for the elderly, a refuge for pilgrims, a hostel for travellers and a home for orphans. Parts of Saint Leonard’s, including the vaulted undercroft and ruined chapel above can still be seen.
The other mediaeval hospitals in York included Saint Catherine’s on what is now The Mount, founded outside the city walls as a leper hospital in the early 14th century.
When we are staying in York, I regularly walk past the former Saint Thomas’s Hospital on Nunnery Lane on my way into the city centre. I had already written about other almshouses in York, including Anne Middleton’s Hospital on Skeldergate, Dorothy Wilson’s Hospital on Walmgate, and Sir Joseph Terry Cottages. Now the plaque on the wall of the rebuilt Saint Thomas’s Hospital made me curious about where and when it had been built originally.
Saint Thomas’s Hospital was built in the late 14th century, outside Micklegate Bar, York (Photograph: Patrick Comerford, 2025)
Nunnery Lane leads off Blossom Street which since the Roman period has been the principal route into York from London and the south. The Micklegate Bar leading into the city dates from the 12th century and a horse and cattle market was held outside Micklegate Bar in the mediaeval period in what is now Blossom Street.
The original Saint Thomas’s almshouse or hospital was founded before 1391 as Saint Thomas the Martyr outside Micklegate Bar. It was for the maintenance of poor persons of either sex dwelling in the neighbourhood of ‘Mykyllythbar’, and for hospitality by day and night of all poor travellers and sick poor passing through York. The 15th century seal showed a figure of Saint Thomas Becket as Archbishop of Canterbury, seated in a canopied niche, blessing and holding his crozier.
Saint Thomas’s Hospital was transferred to the Guild of Corpus Christi in 1478, when it was agreed that from then on it would be known as ‘the Hospital of Corpus Christi and of Saint Thomas of Canterbury, and that the Master and Brethren kept seven alms beds.
From then until the dissolution of the guild, the history of the hospital is essentially that of the guild. The master, wardens and brothers of Saint Thomas’s stipulated that they should have the use of their beds and bedrooms there during their own lives and that the brethren of the guild were to ‘fund seven alms beds conveniently clothed, for the ease, refreshing, and harbouring of poor indigent travelling people coming unto the said hospital.’
Saint Thomas’s was one of six or seven mediaeval hospitals or almshouses in York to survive by 1500, while 11 had become extinct or converted to other uses before the Reformation.
The guild kept 10 poor persons in 1546, allowing them 6s 8d each a year, and also maintained eight beds for poor strangers. Following the dissolution of the monasteries and religious houses, the Guild of Corpus Christi was dissolved the following year 1547, but Saint Thomas’s Hospital held on to its estates for almost another 30 years.
After consulting the brethren of the hospital, and showing how difficult it was to maintain the house and its poor residents, the master suggested in 1551-1552 that they should seek the support of the lord mayor and aldermen of the city.
The mayor and aldermen were admitted as brothers of the hospital in 1552, the lord mayor was elected master and two of the aldermen became wardens. For the next 25 years, the lord mayor for the year, and one of the aldermen, with ‘a spiritual man’, continued to fill these offices. Since then, the charity has been in the hands of the corporation.
The almshouses in York that survivved the Tudor Reformations included Saint Thomas’s, Saint Anthony’s, Saint Catherine’s and Trinity Hospital, also known as the Hospital of Jesus Christ and the Blessed Virgin Mary, at Fossgate. They continued to be run under the auspices of the corporation in the Elizabethan period.
The lord mayor and wardens surveyed Saint Thomas’s, Saint Anthony’s and Trinity Hospitals, as well as Saint John’s Hall in February 1574. A scheme was set up in May 1574 to settle some poor people in the three hospitals and to use them for disbursing charity to other poor people living at home. These people were mainly aged, disabled, or widows, including some widows with children.
When John Marshe and other citizens of London were granted some of the possessions of the former Guild of Corpus Christi in 1576, they were resisted by the master and wardens. William Marshe and William Plummer handed over the property in 1583 to the recorder and town clerk of York, as trustees for the mayor and city of York, for ‘the maintenance and relief of the poor.’
Illustrations show Saint Thomas’s Hospital with Tudor and Gothic windows and two gable ends (Photograph: Patrick Comerford, 2025)
The original hospital stood by the Micklegate on Blossom Street, beside what is now the Puch Bowl. It is shown there on Speed’s map in 1610, on Chassereau’s map of York in 1750 and by Jeffreys in 1776, when it is labelled ‘Thomas’s Hospital’. It is illustrated in 1782 in The Antiquities of Great Britain, among views of monasteries, castles and churches, and was also painted by Moses Griffith in 1785 and again in 1787.
The hospital had been partially rebuilt by 1810, when an anonymous watercolour shows it as a two-storey building with two pitched roof end gables, one with an entrance, fronting Blossom Street and with a a mixture of Gothic and Tudor window.
William Hargrove’s History and Description of the Ancient City of York in 1818, shows it is with a women walking through the Blossom Street entrance followed by a horse and cart, suggesting the Blossom Street frontage had become an inn while the Nunnery Lane frontage continued as the hospital.
A report in 1820 described it as ‘a house in good repair, containing six apartments on the ground floor and the same number above for the habitation of 12 poor women, who are widows … There is a small garden adjoining’. From 1837, it was administered by the York Charity Trustees.
The hospital is seen in a watercolour by Henry Barlow Carter in 1840 and in a coloured lithograph by William Monkhouse in 1845, where the new three-storey Punch Bowl is shown towering over the old, two-storey hospital building.
However, by 1860, the conditions in the hospital were reported to be ‘low, damp, the lower rooms especially, ill-ventilated and dark, with brick floors’, and Saint Thomas' Hospital was demolished around 1862-1863.
The site of the old hospital on the corner of Nunnery Lane has been incorporated into the premises of the Punch Bowl (Photograph: Patrick Comerford, 2025)
The demolition of the old hospital allowed the widening of the junction of Blossom Street and Nunnery Lane. A narrow row of shops were built to replace the hospital building, with a one-bay rounded corner and with four bays facing Nunnery Lane. Since then, this replacement building has been incorporated into the premises of the Punch Bowl.
Meanwhile, a new hospital or almshouses was built further east along Nunnery Lane, close to the newly opened Victoria Bar and opposite the Victoria Vaults. It offered accommodation to 12 women, and there were 11 residents in 1906, sharing stipends totalling £80.
Saint Thomas’s Hospital closed ca 1972 and the building was converted into the Moat Hotel. More recently the building was converted into apartments, but it remains a significant building on Nunnery Lane, close to the Victoria Bar and its original site on the corner of Blossom Gate, close to the ancient Micklegate.
A plaque high above the main door of the building says: ‘St. Thomas’s Hospital re-built AD 1862.’ (Photograph: Patrick Comerford, 2025)
25 September 2025
Daily prayer in Ordinary Time 2025:
136, Thursday 25 September 2025
‘It was said by some that John had been raised from the dead, by some that Elijah had appeared’ (Luke 9: 7-8) … the Prophet Elijah by Phyllis Burke in the Carmelite Church in Clarendon Street, Dublin (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and this week began with the Fourteenth Sunday after Trinity (Trinity XIV, 21 September). Wednesday, Friday and Saturday in this week in the Church Calendar are also known as Ember Days.
The calendar of the Church of England in Common Worship today remembers Lancelot Andrewes (1626), Bishop of Winchester and Spiritual Writer, and Sergei of Radonezh (1392), Russian Monastic Reformer, Teacher of the Faith.
Before today begins, I am taking some quiet time this morning to give thanks, and 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.
A hilltop chapel dedicated to the Prophet Elijah in a small graveyard east of Georgioupoli (Photograph: Patrick Comerford)
Luke 9: 7-9 (NRSVA):
7 Now Herod the ruler heard about all that had taken place, and he was perplexed, because it was said by some that John had been raised from the dead, 8 by some that Elijah had appeared, and by others that one of the ancient prophets had arisen. 9 Herod said, ‘John I beheaded; but who is this about whom I hear such things?’ And he tried to see him.
‘It was said by some that John had been raised from the dead, by some that Elijah had appeared’ (Luke 9: 7-8) … an icon of the Prophet Elijah in a hilltop chapel near Georgioupoli in Crete (Photograph: Patrick Comerford)
Today’s Reflection:
The Prophet Elias (Hλίας) or Elijah is a popular dedication for mountain-top and hill-top churches and chapels throughout Greece, because of his association with hilltops and mountains, including, in the New Testament, the mountain of the Transfiguration.
Elijah, one of the most studied prophets in the Old Testament, is perhaps too the loftiest and the most worthy of all the prophets.
Of all the Biblical prophets, the New Testament mentions Elijah more than any other: he is mentioned by name 29 times in New Testament and he is alluded to a few other times.
Some English translations of the New Testament use Elias, a Latin form of the name, and in the King James Version the name Elias appears in texts translated from the Greek.
In the New Testament, both Christ and Saint John the Baptist are compared with Elijah and on some occasions they are thought by some to be manifestations of Elijah.
In the Annunciation narrative in Saint Luke’s Gospel, an angel appears to Zechariah, the father of Saint John the Baptist, and tells him that John ‘will turn many of the people of Israel to the Lord their God,’ and that ‘the spirit and power of Elijah will go before him’ (Luke 1: 16-17).
In Saint John’s Gospel, Saint John the Baptist is asked by a delegation of priests and Levities from Jerusalem if he is the Messiah or Elijah. He replies: ‘No’ (John 1: 19-21).
Saint John the Baptist preaches a message of repentance and baptism. He predicts the day of judgment, using imagery similar to that of Malachi, and he preaches that the Messiah is coming. For those who hear him, he does all this in a style that immediately recalls the image of Elijah. He wears a coat of animal hair secured with a leather belt (see Matthew 3: 1-4; Mark 1: 6), and he preaches frequently in wilderness areas near the River Jordan (see Luke 3: 4).
Christ says that for those who believe Saint John the Baptist is like Elijah, who would come before the ‘great and terrible day’ as predicted by the Prophet Malachi (see Malachi 3: 1; Malachi 4: 5-6). In Saint Matthew’s Gospel, Christ compares Saint John the Baptist with Elijah, fulfilling his office but not being recognised for this, yet greater than Elijah (see Matthew 11: 7-14, 17: 10-13).
In Saint Luke’s Gospel, Herod Antipas is perplexed when he hears some of the stories about Christ. Some people tell Herod that Saint John the Baptist, whom he had executed, has come back to life, others tell him that Christ is Elijah, and still others think that one of the ancient prophets has risen from the dead (see Luke 9: 7-9).
Later, Christ asks his disciples who do people say he is, and their answers include Elijah, other prophets and Saint John the Baptist (see Matthew 16: 13-14; Mark 8: 27-30; Luke 9: 18-20).
Christ is associated with miracle stories similar to those of Elijah, such as the raising of the dead (Mark 5: 21-23; Luke 7: 11-15, 8: 49-56; John 11) and miraculous feeding (Matthew 14: 13-21, Mark 6: 34-45; Luke 9: 10-17; John 6: 5-16; see II Kings 4: 42 ff). Yet Christ implicitly separates himself from Elijah when he rebukes James and John for desiring to call down fire on an unwelcoming Samaritan village in a similar manner to Elijah calling down fire on the Samaritan troops (Luke 9: 51-56; cf II Kings 1: 10).
Similarly, Christ rebukes a potential follower who wants first to return home to say farewell to his family, whereas Elijah permitted his successor Elisha to do this (Luke 9: 61-62; cf I Kings 19: 16-21).
We might also ask whether the cup Christ blesses at the Last Supper is the Cup of Elijah.
During the Crucifixion, some of the onlookers mistakenly think Christ is calling out to Elijah and wonder whether Elijah will come to rescue him, for in the folklore of the time Elijah was seen as a rescuer of Jews in distress (Matthew 27: 46-49; Mark 15: 34-36).
In all three Gospel accounts of the Transfiguration, the Prophet Elijah appears with Moses at the Transfiguration (see Matthew 17: 1-9; Mark 9: 2-8; Luke 9: 28-36).
Elijah’s appearance in glory at the Transfiguration does not seem to startle the disciples, and it appears they are overcome by fear only when they hear the voice from the cloud.
At the summit of the Mount of the Transfiguration, Christ’s face begins to shine. The disciples who are with him hear the voice of God announce that Christ is ‘My beloved Son.’ The disciples also see Moses and Elijah appear and talking with Christ.
Saint Peter is so struck by the experience that he asks Christ if they should build three booths or tabernacles – one for Elijah, one for Christ and one for Moses.
Saint John Chrysostom explains the presence of Elijah and Moses at the Transfiguration in three ways:
• They represent the Law and the Prophets – Moses receives the Law from God, and Elijah is a great prophet.
• They both experience visions of God – Moses on Mount Sinai and Elijah on Mount Carmel.
• They represent the living and the dead – Elijah, the living, because he is taken up into heaven in a chariot of fire, and Moses, the dead, because he does experience death.
Moses and Elijah show that the Law and the Prophets point to the coming of Christ, and their recognition of and conversation with Christ symbolise how he fulfils ‘the law and the prophets’ (Matthew 5: 17-19). Moses and Elijah also stand for the living and dead, for Moses dies and his burial place is known, while Elijah is taken alive into heaven in order to appear again to announce the time of God’s salvation.
It was commonly believed that Elijah would reappear before the coming of the Messiah (see Malachi 4), and the three interpret Christ’s response as a reference to John the Baptist (Matthew 17: 13).
Elijah is mentioned on three other occasions in the New Testament: in Saint Luke’s Gospel, in Saint Paul’s Letter to the Romans, and in the Epistle of James:
1, After he reads from the scroll in the synagogue in Nazareth and is criticised for his teaching, Christ cites Elijah as an example of the rejected prophets when he says: ‘No prophet is accepted in the prophet’s home town’:
24 And he said, ‘Truly I tell you, no prophet is accepted in the prophet’s home town. 25 But the truth is, there were many widows in Israel in the time of Elijah, when the heaven was shut up for three years and six months, and there was a severe famine over all the land; 26 yet Elijah was sent to none of them except to a widow at Zarephath in Sidon. 27 There were also many lepers in Israel in the time of the prophet Elisha, and none of them was cleansed except Naaman the Syrian.’ (Luke 4: 24–27).
2, Saint Paul cites Elijah as an example that God never forsakes his people:
1 I ask, then, has God rejected his people? By no means! I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. 2 God has not rejected his people whom he foreknew. Do you not know what the scripture says of Elijah, how he pleads with God against Israel? 3 ‘Lord, they have killed your prophets, they have demolished your altars; I alone am left, and they are seeking my life.’4 But what is the divine reply to him? ‘I have kept for myself seven thousand who have not bowed the knee to Baal.’ 5 So too at the present time there is a remnant, chosen by grace. 6 But if it is by grace, it is no longer on the basis of works, otherwise grace would no longer be grace. (Romans 11: 1-6)
3, Saint James says: ‘The prayer of the righteous is powerful and effective.’ He then cites as examples Elijah’s prayers which start and end the famine in Israel (see James 5: 16-18).
Elijah is honoured as a saint in the calendars of both the Orthodox Church and Roman Catholic Church on 20 July. In Greece, chapels and monasteries dedicated to the Prophet Elias (Προφήτης Ηλίας) are often found on mountaintops, which themselves are often named after him.
Elijah is revered as the spiritual Father and traditional founder of the Order of Carmelites. In addition to taking their name from Mount Carmel where the first hermits of the order established themselves, the Carmelite traditions about Elijah focus on his withdrawal from public life.
It could be said that to read Saint Luke’s Gospel with insight we also need to read the story of Elijah and Elisha. To read their story, keeping in mind the miracles, the actions, and the teachings of these two prophets, is to add a richness to our reading of Saint Luke, but also brings with it a vital understanding of the continuity and discontinuity of God’s ways in the Old Testament and New Testament.
Where do you find Elijah and Elisha in Saint Luke’s Gospel?
What are similarities and contrasts between Jesus and them?
Why is it easier to face a dilemma with the questions ‘What Would Jesus Do?’ rather than the questions ‘What Would Elijah Do?’
What richness does it add to your understanding of the kingdom?
Inside a hilltop chapel dedicated to the Prophet Elias in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 25 September 2025):
The theme this week (21 to 27 September) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is been ‘Malayiaha Jesus: The Co-Sufferer’ (pp 40-41). This theme was introduced on Sunday with Reflections from the Revd Rajendran Ruben Pradeep, Vicar of Holy Trinity Church, Nuwara Eliya, Diocese of Colombo, Church of Ceylon (Sri Lanka).
The USPG Prayer Diary today (Thursday 25 September 2025) invites us to pray:
Let us pray for children in the plantation estates facing illness, poverty, or abuse. Thank God for the teachers and good schools in the community and ask for protection and care.
The Collect:
Lord God,
who gave to Lancelot Andrewes many gifts of your Holy Spirit,
making him a man of prayer and a pastor of your people:
perfect in us that which is lacking in your gifts,
of faith, to increase it,
of hope, to establish it,
of love, to kindle it,
that we may live in the light of your grace and glory;
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 Lancelot Andrewes 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
The tomb of Lancelot Andrewes in Southwark Cathedral … he is commemorated on 25 September (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and this week began with the Fourteenth Sunday after Trinity (Trinity XIV, 21 September). Wednesday, Friday and Saturday in this week in the Church Calendar are also known as Ember Days.
The calendar of the Church of England in Common Worship today remembers Lancelot Andrewes (1626), Bishop of Winchester and Spiritual Writer, and Sergei of Radonezh (1392), Russian Monastic Reformer, Teacher of the Faith.
Before today begins, I am taking some quiet time this morning to give thanks, and 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.
A hilltop chapel dedicated to the Prophet Elijah in a small graveyard east of Georgioupoli (Photograph: Patrick Comerford)
Luke 9: 7-9 (NRSVA):
7 Now Herod the ruler heard about all that had taken place, and he was perplexed, because it was said by some that John had been raised from the dead, 8 by some that Elijah had appeared, and by others that one of the ancient prophets had arisen. 9 Herod said, ‘John I beheaded; but who is this about whom I hear such things?’ And he tried to see him.
‘It was said by some that John had been raised from the dead, by some that Elijah had appeared’ (Luke 9: 7-8) … an icon of the Prophet Elijah in a hilltop chapel near Georgioupoli in Crete (Photograph: Patrick Comerford)
Today’s Reflection:
The Prophet Elias (Hλίας) or Elijah is a popular dedication for mountain-top and hill-top churches and chapels throughout Greece, because of his association with hilltops and mountains, including, in the New Testament, the mountain of the Transfiguration.
Elijah, one of the most studied prophets in the Old Testament, is perhaps too the loftiest and the most worthy of all the prophets.
Of all the Biblical prophets, the New Testament mentions Elijah more than any other: he is mentioned by name 29 times in New Testament and he is alluded to a few other times.
Some English translations of the New Testament use Elias, a Latin form of the name, and in the King James Version the name Elias appears in texts translated from the Greek.
In the New Testament, both Christ and Saint John the Baptist are compared with Elijah and on some occasions they are thought by some to be manifestations of Elijah.
In the Annunciation narrative in Saint Luke’s Gospel, an angel appears to Zechariah, the father of Saint John the Baptist, and tells him that John ‘will turn many of the people of Israel to the Lord their God,’ and that ‘the spirit and power of Elijah will go before him’ (Luke 1: 16-17).
In Saint John’s Gospel, Saint John the Baptist is asked by a delegation of priests and Levities from Jerusalem if he is the Messiah or Elijah. He replies: ‘No’ (John 1: 19-21).
Saint John the Baptist preaches a message of repentance and baptism. He predicts the day of judgment, using imagery similar to that of Malachi, and he preaches that the Messiah is coming. For those who hear him, he does all this in a style that immediately recalls the image of Elijah. He wears a coat of animal hair secured with a leather belt (see Matthew 3: 1-4; Mark 1: 6), and he preaches frequently in wilderness areas near the River Jordan (see Luke 3: 4).
Christ says that for those who believe Saint John the Baptist is like Elijah, who would come before the ‘great and terrible day’ as predicted by the Prophet Malachi (see Malachi 3: 1; Malachi 4: 5-6). In Saint Matthew’s Gospel, Christ compares Saint John the Baptist with Elijah, fulfilling his office but not being recognised for this, yet greater than Elijah (see Matthew 11: 7-14, 17: 10-13).
In Saint Luke’s Gospel, Herod Antipas is perplexed when he hears some of the stories about Christ. Some people tell Herod that Saint John the Baptist, whom he had executed, has come back to life, others tell him that Christ is Elijah, and still others think that one of the ancient prophets has risen from the dead (see Luke 9: 7-9).
Later, Christ asks his disciples who do people say he is, and their answers include Elijah, other prophets and Saint John the Baptist (see Matthew 16: 13-14; Mark 8: 27-30; Luke 9: 18-20).
Christ is associated with miracle stories similar to those of Elijah, such as the raising of the dead (Mark 5: 21-23; Luke 7: 11-15, 8: 49-56; John 11) and miraculous feeding (Matthew 14: 13-21, Mark 6: 34-45; Luke 9: 10-17; John 6: 5-16; see II Kings 4: 42 ff). Yet Christ implicitly separates himself from Elijah when he rebukes James and John for desiring to call down fire on an unwelcoming Samaritan village in a similar manner to Elijah calling down fire on the Samaritan troops (Luke 9: 51-56; cf II Kings 1: 10).
Similarly, Christ rebukes a potential follower who wants first to return home to say farewell to his family, whereas Elijah permitted his successor Elisha to do this (Luke 9: 61-62; cf I Kings 19: 16-21).
We might also ask whether the cup Christ blesses at the Last Supper is the Cup of Elijah.
During the Crucifixion, some of the onlookers mistakenly think Christ is calling out to Elijah and wonder whether Elijah will come to rescue him, for in the folklore of the time Elijah was seen as a rescuer of Jews in distress (Matthew 27: 46-49; Mark 15: 34-36).
In all three Gospel accounts of the Transfiguration, the Prophet Elijah appears with Moses at the Transfiguration (see Matthew 17: 1-9; Mark 9: 2-8; Luke 9: 28-36).
Elijah’s appearance in glory at the Transfiguration does not seem to startle the disciples, and it appears they are overcome by fear only when they hear the voice from the cloud.
At the summit of the Mount of the Transfiguration, Christ’s face begins to shine. The disciples who are with him hear the voice of God announce that Christ is ‘My beloved Son.’ The disciples also see Moses and Elijah appear and talking with Christ.
Saint Peter is so struck by the experience that he asks Christ if they should build three booths or tabernacles – one for Elijah, one for Christ and one for Moses.
Saint John Chrysostom explains the presence of Elijah and Moses at the Transfiguration in three ways:
• They represent the Law and the Prophets – Moses receives the Law from God, and Elijah is a great prophet.
• They both experience visions of God – Moses on Mount Sinai and Elijah on Mount Carmel.
• They represent the living and the dead – Elijah, the living, because he is taken up into heaven in a chariot of fire, and Moses, the dead, because he does experience death.
Moses and Elijah show that the Law and the Prophets point to the coming of Christ, and their recognition of and conversation with Christ symbolise how he fulfils ‘the law and the prophets’ (Matthew 5: 17-19). Moses and Elijah also stand for the living and dead, for Moses dies and his burial place is known, while Elijah is taken alive into heaven in order to appear again to announce the time of God’s salvation.
It was commonly believed that Elijah would reappear before the coming of the Messiah (see Malachi 4), and the three interpret Christ’s response as a reference to John the Baptist (Matthew 17: 13).
Elijah is mentioned on three other occasions in the New Testament: in Saint Luke’s Gospel, in Saint Paul’s Letter to the Romans, and in the Epistle of James:
1, After he reads from the scroll in the synagogue in Nazareth and is criticised for his teaching, Christ cites Elijah as an example of the rejected prophets when he says: ‘No prophet is accepted in the prophet’s home town’:
24 And he said, ‘Truly I tell you, no prophet is accepted in the prophet’s home town. 25 But the truth is, there were many widows in Israel in the time of Elijah, when the heaven was shut up for three years and six months, and there was a severe famine over all the land; 26 yet Elijah was sent to none of them except to a widow at Zarephath in Sidon. 27 There were also many lepers in Israel in the time of the prophet Elisha, and none of them was cleansed except Naaman the Syrian.’ (Luke 4: 24–27).
2, Saint Paul cites Elijah as an example that God never forsakes his people:
1 I ask, then, has God rejected his people? By no means! I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. 2 God has not rejected his people whom he foreknew. Do you not know what the scripture says of Elijah, how he pleads with God against Israel? 3 ‘Lord, they have killed your prophets, they have demolished your altars; I alone am left, and they are seeking my life.’4 But what is the divine reply to him? ‘I have kept for myself seven thousand who have not bowed the knee to Baal.’ 5 So too at the present time there is a remnant, chosen by grace. 6 But if it is by grace, it is no longer on the basis of works, otherwise grace would no longer be grace. (Romans 11: 1-6)
3, Saint James says: ‘The prayer of the righteous is powerful and effective.’ He then cites as examples Elijah’s prayers which start and end the famine in Israel (see James 5: 16-18).
Elijah is honoured as a saint in the calendars of both the Orthodox Church and Roman Catholic Church on 20 July. In Greece, chapels and monasteries dedicated to the Prophet Elias (Προφήτης Ηλίας) are often found on mountaintops, which themselves are often named after him.
Elijah is revered as the spiritual Father and traditional founder of the Order of Carmelites. In addition to taking their name from Mount Carmel where the first hermits of the order established themselves, the Carmelite traditions about Elijah focus on his withdrawal from public life.
It could be said that to read Saint Luke’s Gospel with insight we also need to read the story of Elijah and Elisha. To read their story, keeping in mind the miracles, the actions, and the teachings of these two prophets, is to add a richness to our reading of Saint Luke, but also brings with it a vital understanding of the continuity and discontinuity of God’s ways in the Old Testament and New Testament.
Where do you find Elijah and Elisha in Saint Luke’s Gospel?
What are similarities and contrasts between Jesus and them?
Why is it easier to face a dilemma with the questions ‘What Would Jesus Do?’ rather than the questions ‘What Would Elijah Do?’
What richness does it add to your understanding of the kingdom?
Inside a hilltop chapel dedicated to the Prophet Elias in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 25 September 2025):
The theme this week (21 to 27 September) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is been ‘Malayiaha Jesus: The Co-Sufferer’ (pp 40-41). This theme was introduced on Sunday with Reflections from the Revd Rajendran Ruben Pradeep, Vicar of Holy Trinity Church, Nuwara Eliya, Diocese of Colombo, Church of Ceylon (Sri Lanka).
The USPG Prayer Diary today (Thursday 25 September 2025) invites us to pray:
Let us pray for children in the plantation estates facing illness, poverty, or abuse. Thank God for the teachers and good schools in the community and ask for protection and care.
The Collect:
Lord God,
who gave to Lancelot Andrewes many gifts of your Holy Spirit,
making him a man of prayer and a pastor of your people:
perfect in us that which is lacking in your gifts,
of faith, to increase it,
of hope, to establish it,
of love, to kindle it,
that we may live in the light of your grace and glory;
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 Lancelot Andrewes 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
The tomb of Lancelot Andrewes in Southwark Cathedral … he is commemorated on 25 September (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Labels:
Carmelites,
Crete 2025,
Elijah,
Georgioupoli,
Greece 2025,
Icons,
Lancelot Andrewes,
Mission,
Prayer,
Saint John the Baptist,
Saint Luke's Gospel,
Southwark Cathedral,
Sri Lanka,
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USPG
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