Saint Mary’s Church in Thame, Oxfordshire, seen from Church Meadow and the grounds of Thame Cricket Club(Photograph: Patrick Comerford, 2025)
Patrick Comerford
One of the nearby towns that I have enjoyed exploring recently is Thame, a pretty market town in South Oxfordshire, about 21 km (13 miles) east of Oxford, 16 km (10 miles) south-west of Aylesbury, and with a population of about 12,000.
The River Thame on the north side of the town and forms part of the county border between Buckinghamshire and Oxfordshire. I have passed through Thame on the bus between Aylesbury and Oxford at times, and I wanted to see the Church of Saint Mary the Virgin, which is an impressive sight when seen from the bus, looking across Church Meadow and the grounds of Thame Cricket Club.
Thame was founded in the Anglo-Saxon era, when it was part of the kingdom of Wessex. The town began as a settlement by the river from which it takes its name, and was probably founded in 635 CE as the administrative centre of the endowed lands of the Bishop of Dorchester. After the Norman Conquest, the diocese moved to Lincoln and a royal charter was granted in 1215 for the market that is still held every Tuesday.
Saint Mary’s Church, Thame, was first built in the 13th century on the initiative of Bishop Robert Grosseteste of Lincoln (Photograph: Patrick Comerford, 2025)
The earliest feature in Saint Mary’s Church, Thame, is the 12th century base of the font (Photograph: Patrick Comerford, 2025)
Thame had a lengthy monastic presence for 400 years, and the Cistercians founded Thame Abbey in 1138. The abbey church was consecrated in 1145, but the abbey was supressed at the Dissolution of the Monasteries during the Tudor reformation in the 16th century, the church was demolished, and Thame Park was built on the site.
Saint Mary’s Church was first built in the 13th century on the initiative of the Bishop of Lincoln, Saint Robert Grosseteste. He has been described as ‘the greatest product of Oxford University’ and the real founder of the tradition of scientific thought in mediaeval Oxford’, and he gives his name to Lincoln College, Oxford. The first reference to a bell being rung was while Saint Mary’s was still being built in the mid-13th century and Bishop Grosseteste lay dying in 1253. It is said that the bell rang without mortal assistance.
Parts of the original church can still be seen, including the pillars and arches in the nave and the aisle windows that date from the early 14th century. The earliest feature is the 12th century base of the font. The font’s octagonal bowl was re-cut in the 13th century.
The impressive sights in Saint Mary’s include the Tudor-era tombs in the chancel and the south transept, including the very dominant tomb of John Williams, a local magnate, and the chancel stalls with linenfold panelling.
Inside Saint Mary’s Church, Thame, looking towards the east end, chancel and east window (Photograph: Patrick Comerford, 2025)
The church and the neighbouring prebendal houses were both attacked repeatedly in the early 1290s during a violent conflict between the Bishop of Lincoln, Oliver Sutton, and Sir John St John.
Saint Mary’s is a cruciform church. The chancel is Early English Gothic and was built ca 1220, with six lancet windows in its north wall and presumably a similar arrangement in the south wall. It was twice altered in the next few decades: a three-light plate tracery window was inserted in its north wall in the mid-13th century and the five-light east window with geometrical tracery was inserted ca 1280.
If there were lancet windows in the chancel south wall, they were replaced with three two-light Decorated Gothic windows with reticulated tracery, and a double piscina was added at the same time.
The transepts and tower arches also date from the early 13th century. The nave has five-bay north and south aisles with arcades built ca 1260. The aisles were widened in the 14th century, when they acquired their Decorated Gothic windows and doors. The Decorated Gothic south porch has two storeys and a two-bay quadripartite vault.
Inside Saint Mary’s Church, Thame, looking from the chancel screen towards the west end (Photograph: Patrick Comerford, 2025)
The Perpendicular Gothic clerestory is 14th or early 15th century. The tower piers were strengthened in the 15th century and the two upper stages of the tower were built. The north transept was rebuilt in 1442 with five-light Perpendicular Gothic north and east windows with panel tracery. At about the same time, the south transept acquired similar windows and was extended eastwards to form a chapel with a 15th-century piscina.
The south transept was known as Saint Christopher’s Chapel and houses two table tombs belonging to the Quartermain family. The tomb of Richard Quartermain, his wife Sybil and their godson Richard Fowler, dates from 1477 and is notable for the armour depicted on its brasses.
The stalls with linenfold panelling in the chancel came from Thame Abbey in 1540.
The Perpendicular Gothic nave west window was inserted in 1672-1673, making it an example of Gothic survival.
The tomb of John Williams and his wife Elizabeth dominates the chancel of Saint Mary’s Church, Thame (Photograph: Patrick Comerford, 2025)
The chancel has several interesting tombs. The most prominent tomb is that of John Williams (1500-1559), 1st Baron Williams of Thame, and his wife Elizabeth. Williams was a man of great influence and wealth and a courtier during the reigns of Henry VIII, Edward VI, Queen Mary and Queen Elizabeth I.
The chancel also has the tomb of Sir John Clerke, who was knighted by Henry VIII for his part in the capture of Louis I d’Orléans, Duke of Longueville, at the Battle of the Spurs in 1513.
Clerke died in 1539 and his effigy in the chancel in Thame shows him in armour, kneeling at a prayer desk with a prayer book. The scroll above his head is inscribed Sancta Trinitas Unus Deus Misere Nobis, ‘Holy Trinity, One God, have mercy on us’.
Sir John Clerke is depicted in Saint Mary’s Church, Thame, kneeling at a prayer desk with a prayer book (Photograph: Patrick Comerford, 2025)
The north aisle north wall was rebuilt in 1838 under the direction of George Wilkinson. The church was substantially restored between 1889 and 1897 by the architect John Oldrid Scott (1841-1913).
Saint Mary’s tower has a ring of eight bells in F# tenor of approximately 580 kg, all cast by Mears and Stainbank of the Whitechapel Bell Foundry in 1876 from the metal of the former ring of six, and hung in a 19th century oak frame.
The present bells were named in 1997, from the Fruits of the Spirit listed in Galatians 5: 22-25. They are, from treble to tenor; Love, Joy, Peace, Patience, Gentleness, Faithfulness, Humility and Forbearance. There is also a Sanctus bell dedicated to the Virgin Mary which probably dates back to the late 1500s.
The Prebendal House facing the west end of Saint Mary’s Church, Thame (Photograph: Patrick Comerford, 2025)
Facing the west front of the church, the Prebendal House is known to have existed by 1234, and it has and Early English Gothic chapel built ca 1250. The solar room was also 13th century but was enlarged in the 14th century, when the present crown-post roof was added. The rest of the Prebendal House dates from the 15th century.
The hall is 14th century in plan but was later divided, and one part now has a fine 15th century roof. The antiquarian Anthony Wood reported in 1661 that the house was ruinous, and early in the 19th century the remains were in use as a farmhouse and barns. It was restored in 1836.
The Prebendal House was the home of singer songwriter and member of the Bee Gees Robin Gibb and his wife Dwina from 1984. He is buried in Saint Mary’s churchyard.
John Williams was heavily involved in the Dissolution of the Monasteries and was the receiver of Thame Abbey in 1535 (Photograph: Patrick Comerford, 2025)
Lord Williams, who is buried with his wife in the chancel, was heavily involved in the Dissolution of the Monasteries and became receiver of Thame Abbey in 1535. He was related by marriage to the last Abbot of Thame, Robert King.
Williams also obtained the Priory of Elsing Spittle in Cripplegate, London, and had a palace at Rycote which Henry VIII and Catherine Howard visited on their honeymoon. When he died at Ludlow Castle on 14 October 1559, his body was brought back to Rycote and then taken to Thame for burial.
He built the almshouses in Church Lane in 1550. He died in 1559, and his will established the local grammar school. Its original building, completed in 1569, stands next to the almshouses. The school moved to its current premises in Oxford Road in 1880, and it became a comprehensive school in 1971 with the name Lord Williams’s School.
The Perpendicular Gothic nave west window in Saint Mary’s Church, Thame, was inserted in 1672-1673 (Photograph: Patrick Comerford, 2025)
A statue of the Virgin Mary with the Christ Child above the south porch (Photograph: Patrick Comerford, 2025)
Thame Church brings together Saint Mary’s Church, Thame, Barley Hill Church and Saint Catherine’s Church, Towersey. The ministry team includes the Revd Mike Reading, Team Rector since 2020; the Revd Andy McCulloch, Team Vicar, the Revd Graham Choldcroft, Associate Minister, and the Revd Heather McCulloch, Associate Vicar.
• There are two Sunday services at Saint Mary’s Church, Thame: 9 am Holy Communion (Common Worship); 11 am informal service, with Holy Communion on the first Sunday of each month. Morning Prayer is said every weekday morning at 9 am and Compline at 8 pm.
The five-light East Window with geometrical tracery was inserted ca 1280 (Photograph: Patrick Comerford, 2025)
There are two Sunday morning services in Saint Mary’s Church, Thame: Holy Communion at 9 and an informal service at 11 (Photograph: Patrick Comerford, 2025)
05 October 2025
Daily prayer in Ordinary Time 2025:
146, Sunday 5 October 2025,
Sixteenth Sunday after Trinity (Trinity XVI)
You could say to this mulberry tree, “Be uprooted and planted in the sea,” and it would obey you (Luke 17: 6) … a mulberry tree in Stoke Bruerne, Northamptonshire (Photograph: Patrick Comerford, 2024)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar, and today is the Sixteenth Sunday after Trinity (Trinity XVI, 5 October), and is being observed in some churches as Creation Sunday. Later this morning, I hope to sing with the choir at the Parish Eucharist in Saint Mary and Giles Church, Stony Stratford, as a new choir term begins and Jacob Collins takes up his role as Organist and Director of Music.
Before today begins, however, 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.
The sycamore fig, the mulberry and the fig are all related … a fig tree near Pavlos Beach in Platanias near Rethymnon (Photograph: Patrick Comerford, 2025)
Luke 17: 5-10 (NRSVA)
5 The apostles said to the Lord, ‘Increase our faith!’ 6 The Lord replied, ‘If you had faith the size of a mustard seed, you could say to this mulberry tree, “Be uprooted and planted in the sea,” and it would obey you.
7 ‘Who among you would say to your slave who has just come in from ploughing or tending sheep in the field, “Come here at once and take your place at the table”? 8 Would you not rather say to him, “Prepare supper for me, put on your apron and serve me while I eat and drink; later you may eat and drink”? 9 Do you thank the slave for doing what was commanded? 10 So you also, when you have done all that you were ordered to do, say, “We are worthless slaves; we have done only what we ought to have done!”.’
5 Καὶ εἶπαν οἱ ἀπόστολοι τῷ κυρίῳ, Πρόσθες ἡμῖν πίστιν. 6 εἶπεν δὲ ὁ κύριος, Εἰ ἔχετε πίστιν ὡς κόκκον σινάπεως, ἐλέγετε ἂν τῇ συκαμίνῳ [ταύτῃ], Ἐκριζώθητι καὶ φυτεύθητι ἐν τῇ θαλάσσῃ: καὶ ὑπήκουσεν ἂν ὑμῖν.
7 Τίς δὲ ἐξ ὑμῶν δοῦλον ἔχων ἀροτριῶντα ἢ ποιμαίνοντα, ὃς εἰσελθόντι ἐκ τοῦ ἀγροῦ ἐρεῖ αὐτῷ, Εὐθέως παρελθὼν ἀνάπεσε, 8 ἀλλ' οὐχὶ ἐρεῖ αὐτῷ, Ἑτοίμασον τί δειπνήσω, καὶ περιζωσάμενος διακόνει μοι ἕως φάγω καὶ πίω, καὶ μετὰ ταῦτα φάγεσαι καὶ πίεσαι σύ; 9 μὴ ἔχει χάριν τῷ δούλῳ ὅτι ἐποίησεν τὰ διαταχθέντα; 10 οὕτως καὶ ὑμεῖς, ὅταν ποιήσητε πάντα τὰ διαταχθέντα ὑμῖν, λέγετε ὅτι Δοῦλοι ἀχρεῖοί ἐσμεν, ὃ ὠφείλομεν ποιῆσαι πεποιήκαμεν.
‘If you have faith the size of a mustard seed’ (Luke 17: 6) … Wisdom (Sophia) and her daughters Faith, Hope and Love depicted in a fresco in the Church of the Transfiguration in Piskopianó in Crete (Photograph: Patrick Comerford, 2024)
Today’s Reflection:
The Gospel reading (Luke 17: 5-10) is a short one. But it is a reminder that our relationship with God makes obedience to God a duty to be fulfilled and not an occasion for reward.
The apostles ask for an increase in faith. But I imagine, once again, like so many other occasions, they are missing the mark. They want an increase in faith rather than a deepening of faith. It is one of those moments when the people involved think that quantity matters more than quality, and Jesus replies by giving a good illustration of how they might considered the concept that in many cases less may mean more and more may mean less.
I have discussed in the past the trees in this reading, and a similar image in Saint Matthew’s Gospel (Matthew 17: 14-20), the size of a mustard seed and mustard bush, and the connections between mulberry trees, sycamore trees and fig trees. But, whatever about the size of seeds, bushes, and trees, how could we possibly measure the size of faith?
Is the immeasurable size of faith more important than valuing a faith that is alive and growing. Surely a small measure of faith that relates to God is more important than a faith that we use to seek attraction to ourselves or to browbeat our theological and political opponents? This is displayed in a recent blasphemous video clip in which Pete Hesgeth recites the Lord’s Prayer, dramatic music swells and the the screen is filled with images of fighter jets and missiles flying, paratroopers tumbling from planes, a waving American flag and Hegseth standing and saluting alongside Donald Trump.
This was not patriotism, this was idolatry. The Lord’s Prayer is about God’s reign, not America’s military might. To merge the gospel with nationalism is to distort it into a false religion. Christian nationalism confuses the Kingdom of God with the kingdoms of this earth. The Lord’s Prayer should never be a soundtrack for missiles and tanks – it is the prayer of the poor, the meek, the merciful, and those who hunger and thirst for righteousness.
I find it interesting how the apostles’ request in verse 5, Πρόσθες ἡμῖν πίστιν (‘Increase our faith!’) is phrased in the plural, and that Christ replies to them in verse 6 in the plural, Εἰ ἔχετε πίστιν (‘If you had faith …’ ), and continues to address them collectively.
Too often, I hear people relate this passage to personal, internalised faith, and the need for individuals to find and nurture such faith. But, in the year we are marking the 1,700th anniversary of the Nicene Creed, it is worth reminding ourselves that the faith expressed in this Creed, is expressed collectively and in the plural: Πιστεύομεν εἰς ἕνα Θεὸν Πατέρα παντοκράτορα … ‘We believe in One God, the Father Almighty …’. The Nicene Creed is about the salvation of all humanity and not about individual salvation (τὸν δι' ἡμᾶς τοὺς ἀνθρώπους); and we conclude collectively, ‘we look for the resurrection of the dead, and the life of the world to come’ (προσδοκοῦμεν ἀνάστασιν νεκρῶν, καὶ ζωὴν τοῦ μέλλοντος αἰῶνος).
It is regrettable that the Latin liturgical version turned this into an individual confession of faith: Credo in unum Deum …, ‘I believe in one God …’ This was carried over at the Anglican reformation into the Book of Common Prayer. This was rectified in the past half century in the English translations of the Nicene Creed by the International Consultation on English Texts in 1975 and by the English Language Liturgical Consultation in 1988, texts now in general use among Roman Catholics and Anglicans. But the version in the 1662 Book of Common Prayer is still in use in many churches of the Anglican Communion.
There are two other Greek words in this short passage that are also worth considering.
In verse 8, the word to serve, διακονέω (diakonéo), relates particularly to supplying food and drink. It means to be a servant, attendant, domestic, to serve, wait upon. It is the same term that gives us the word ‘deacon’ in the ministry of the Church.
The story is told about a young curate in his first year of ordained ministry, and who was attending a parish function for pensioners. When he was asked by the rector’s wife to go around the tables and top up the cups of tea, he protested, insinuating that this was not what he had been ordained for.
‘Oh,’ said the rector’s wife. ‘Did you not know it’s a deacon’s job to serve at tables.’
In the New Testament, the service of this type of servant is different to the role of a steward or a slave. It means to minister to someone, to render service to them, to serve or minister to them; to wait at a table and to offer food and drink to the guests. It often had a special reference to women and the preparation of food. It relates to supplying food and the necessities of life.
The second word, δοῦλος (doulos), in verses 7, 9 and 10, refers to a slave, someone who is in a servile condition. But it also refers metaphorically to someone who gives himself or herself up to the will of another, those whose service is used by Christ in extending and advancing his cause.
Are ordinands expecting to be servants and slaves in the ministry of the Church?
When we become priests, we need to remember that we still remain deacons.
Indeed, with the announcement of a new Archbishop of Canterbury two days ago, we need to remember too that bishops and archbishops remain deacons in the Church of God, slaves and servants of God and of his Kingdom.
Faith (centre), Hope and Charity in the window by Sir Edward Burne-Jones in Saint Edburg’s Church, Bicester (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Sunday 5 October 2025, Trinity XVI):
The theme this week (5 to 11 October) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Disability inclusion in Zimbabwe’ (pp 44-45). This theme is introduced today with Reflections from Makomborero Bowa, Lecturer in the Department of Philosophy Religion and Ethics at the University of Zimbabwe:
After my brother was severely injured, I became frustrated by the lack of provisions for people with disabilities, especially in the Church. In principle, the Zimbabwean government is one of the most ‘disability friendly’ nations supported by a world-leading National Disability Policy, launched in 2021. In practice, however, the reality is very different and many experience heightened exclusion and social suffering which is felt in relation to poverty, including in churches.
I believe the break between policy and practice must be solved by a change in attitude. Policy has failed. We need a greater solution, and the Church already has it! When we look at Jesus’ life, we see numerous examples of disability inclusion. Think how different things would be if we anchored our activities around His example and were inspired by the fact that all are made in the image of God.
Adapting buildings without changing attitudes makes no sense – it’s hypocritical. Our church leaders are the key authority to bring about transformation, but we can all lead the way in creating a truly inclusive community. They command the moral authority necessary for achieving the kind of progressive and inclusive future envisaged in the message of Christ. My vision for the Anglican Communion is a thought-provoking process of self-reflection – ‘What have we done and what have we not done?’ There is still time to correct our mistakes. The whole message of Christ is about redemption. We can still do the right thing.
Makomborero Bowa is part of the Fellowship of Anglican Scholars of Theology, a network of scholars with fresh perspectives on theology. Find out more: uspg.org.uk/feast
The USPG Prayer Diary today (Sunday 5 October 2025, Trinity XVI) invites us to pray by reading and meditating on Luke 17: 5-10.
The Collect:
O Lord, we beseech you mercifully to hear the prayers
of your people who call upon you;
and grant that they may both perceive and know
what things they ought to do,
and also may have grace and power faithfully to fulfil them;
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:
Almighty God,
you have taught us through your Son
that love is the fulfilling of the law:
grant that we may love you with our whole heart
and our neighbours as ourselves;
through Jesus Christ our Lord.
Additional Collect:
Lord of creation,
whose glory is around and within us:
open our eyes to your wonders,
that we may serve you with reverence
and know your peace at our lives’ end,
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
Πιστεύομεν εἰς ἕνα Θεὸν Πατέρα παντοκράτορα … ‘We believe in One God, the Father Almighty …’ (Nicene Creed) … Christ the Pantocrator depicted in church domes in Rethymnon, Panormos and Iraklion in Crete (Photographs: 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 Sixteenth Sunday after Trinity (Trinity XVI, 5 October), and is being observed in some churches as Creation Sunday. Later this morning, I hope to sing with the choir at the Parish Eucharist in Saint Mary and Giles Church, Stony Stratford, as a new choir term begins and Jacob Collins takes up his role as Organist and Director of Music.
Before today begins, however, 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.
The sycamore fig, the mulberry and the fig are all related … a fig tree near Pavlos Beach in Platanias near Rethymnon (Photograph: Patrick Comerford, 2025)
Luke 17: 5-10 (NRSVA)
5 The apostles said to the Lord, ‘Increase our faith!’ 6 The Lord replied, ‘If you had faith the size of a mustard seed, you could say to this mulberry tree, “Be uprooted and planted in the sea,” and it would obey you.
7 ‘Who among you would say to your slave who has just come in from ploughing or tending sheep in the field, “Come here at once and take your place at the table”? 8 Would you not rather say to him, “Prepare supper for me, put on your apron and serve me while I eat and drink; later you may eat and drink”? 9 Do you thank the slave for doing what was commanded? 10 So you also, when you have done all that you were ordered to do, say, “We are worthless slaves; we have done only what we ought to have done!”.’
5 Καὶ εἶπαν οἱ ἀπόστολοι τῷ κυρίῳ, Πρόσθες ἡμῖν πίστιν. 6 εἶπεν δὲ ὁ κύριος, Εἰ ἔχετε πίστιν ὡς κόκκον σινάπεως, ἐλέγετε ἂν τῇ συκαμίνῳ [ταύτῃ], Ἐκριζώθητι καὶ φυτεύθητι ἐν τῇ θαλάσσῃ: καὶ ὑπήκουσεν ἂν ὑμῖν.
7 Τίς δὲ ἐξ ὑμῶν δοῦλον ἔχων ἀροτριῶντα ἢ ποιμαίνοντα, ὃς εἰσελθόντι ἐκ τοῦ ἀγροῦ ἐρεῖ αὐτῷ, Εὐθέως παρελθὼν ἀνάπεσε, 8 ἀλλ' οὐχὶ ἐρεῖ αὐτῷ, Ἑτοίμασον τί δειπνήσω, καὶ περιζωσάμενος διακόνει μοι ἕως φάγω καὶ πίω, καὶ μετὰ ταῦτα φάγεσαι καὶ πίεσαι σύ; 9 μὴ ἔχει χάριν τῷ δούλῳ ὅτι ἐποίησεν τὰ διαταχθέντα; 10 οὕτως καὶ ὑμεῖς, ὅταν ποιήσητε πάντα τὰ διαταχθέντα ὑμῖν, λέγετε ὅτι Δοῦλοι ἀχρεῖοί ἐσμεν, ὃ ὠφείλομεν ποιῆσαι πεποιήκαμεν.
‘If you have faith the size of a mustard seed’ (Luke 17: 6) … Wisdom (Sophia) and her daughters Faith, Hope and Love depicted in a fresco in the Church of the Transfiguration in Piskopianó in Crete (Photograph: Patrick Comerford, 2024)
Today’s Reflection:
The Gospel reading (Luke 17: 5-10) is a short one. But it is a reminder that our relationship with God makes obedience to God a duty to be fulfilled and not an occasion for reward.
The apostles ask for an increase in faith. But I imagine, once again, like so many other occasions, they are missing the mark. They want an increase in faith rather than a deepening of faith. It is one of those moments when the people involved think that quantity matters more than quality, and Jesus replies by giving a good illustration of how they might considered the concept that in many cases less may mean more and more may mean less.
I have discussed in the past the trees in this reading, and a similar image in Saint Matthew’s Gospel (Matthew 17: 14-20), the size of a mustard seed and mustard bush, and the connections between mulberry trees, sycamore trees and fig trees. But, whatever about the size of seeds, bushes, and trees, how could we possibly measure the size of faith?
Is the immeasurable size of faith more important than valuing a faith that is alive and growing. Surely a small measure of faith that relates to God is more important than a faith that we use to seek attraction to ourselves or to browbeat our theological and political opponents? This is displayed in a recent blasphemous video clip in which Pete Hesgeth recites the Lord’s Prayer, dramatic music swells and the the screen is filled with images of fighter jets and missiles flying, paratroopers tumbling from planes, a waving American flag and Hegseth standing and saluting alongside Donald Trump.
This was not patriotism, this was idolatry. The Lord’s Prayer is about God’s reign, not America’s military might. To merge the gospel with nationalism is to distort it into a false religion. Christian nationalism confuses the Kingdom of God with the kingdoms of this earth. The Lord’s Prayer should never be a soundtrack for missiles and tanks – it is the prayer of the poor, the meek, the merciful, and those who hunger and thirst for righteousness.
I find it interesting how the apostles’ request in verse 5, Πρόσθες ἡμῖν πίστιν (‘Increase our faith!’) is phrased in the plural, and that Christ replies to them in verse 6 in the plural, Εἰ ἔχετε πίστιν (‘If you had faith …’ ), and continues to address them collectively.
Too often, I hear people relate this passage to personal, internalised faith, and the need for individuals to find and nurture such faith. But, in the year we are marking the 1,700th anniversary of the Nicene Creed, it is worth reminding ourselves that the faith expressed in this Creed, is expressed collectively and in the plural: Πιστεύομεν εἰς ἕνα Θεὸν Πατέρα παντοκράτορα … ‘We believe in One God, the Father Almighty …’. The Nicene Creed is about the salvation of all humanity and not about individual salvation (τὸν δι' ἡμᾶς τοὺς ἀνθρώπους); and we conclude collectively, ‘we look for the resurrection of the dead, and the life of the world to come’ (προσδοκοῦμεν ἀνάστασιν νεκρῶν, καὶ ζωὴν τοῦ μέλλοντος αἰῶνος).
It is regrettable that the Latin liturgical version turned this into an individual confession of faith: Credo in unum Deum …, ‘I believe in one God …’ This was carried over at the Anglican reformation into the Book of Common Prayer. This was rectified in the past half century in the English translations of the Nicene Creed by the International Consultation on English Texts in 1975 and by the English Language Liturgical Consultation in 1988, texts now in general use among Roman Catholics and Anglicans. But the version in the 1662 Book of Common Prayer is still in use in many churches of the Anglican Communion.
There are two other Greek words in this short passage that are also worth considering.
In verse 8, the word to serve, διακονέω (diakonéo), relates particularly to supplying food and drink. It means to be a servant, attendant, domestic, to serve, wait upon. It is the same term that gives us the word ‘deacon’ in the ministry of the Church.
The story is told about a young curate in his first year of ordained ministry, and who was attending a parish function for pensioners. When he was asked by the rector’s wife to go around the tables and top up the cups of tea, he protested, insinuating that this was not what he had been ordained for.
‘Oh,’ said the rector’s wife. ‘Did you not know it’s a deacon’s job to serve at tables.’
In the New Testament, the service of this type of servant is different to the role of a steward or a slave. It means to minister to someone, to render service to them, to serve or minister to them; to wait at a table and to offer food and drink to the guests. It often had a special reference to women and the preparation of food. It relates to supplying food and the necessities of life.
The second word, δοῦλος (doulos), in verses 7, 9 and 10, refers to a slave, someone who is in a servile condition. But it also refers metaphorically to someone who gives himself or herself up to the will of another, those whose service is used by Christ in extending and advancing his cause.
Are ordinands expecting to be servants and slaves in the ministry of the Church?
When we become priests, we need to remember that we still remain deacons.
Indeed, with the announcement of a new Archbishop of Canterbury two days ago, we need to remember too that bishops and archbishops remain deacons in the Church of God, slaves and servants of God and of his Kingdom.
Faith (centre), Hope and Charity in the window by Sir Edward Burne-Jones in Saint Edburg’s Church, Bicester (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Sunday 5 October 2025, Trinity XVI):
The theme this week (5 to 11 October) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Disability inclusion in Zimbabwe’ (pp 44-45). This theme is introduced today with Reflections from Makomborero Bowa, Lecturer in the Department of Philosophy Religion and Ethics at the University of Zimbabwe:
After my brother was severely injured, I became frustrated by the lack of provisions for people with disabilities, especially in the Church. In principle, the Zimbabwean government is one of the most ‘disability friendly’ nations supported by a world-leading National Disability Policy, launched in 2021. In practice, however, the reality is very different and many experience heightened exclusion and social suffering which is felt in relation to poverty, including in churches.
I believe the break between policy and practice must be solved by a change in attitude. Policy has failed. We need a greater solution, and the Church already has it! When we look at Jesus’ life, we see numerous examples of disability inclusion. Think how different things would be if we anchored our activities around His example and were inspired by the fact that all are made in the image of God.
Adapting buildings without changing attitudes makes no sense – it’s hypocritical. Our church leaders are the key authority to bring about transformation, but we can all lead the way in creating a truly inclusive community. They command the moral authority necessary for achieving the kind of progressive and inclusive future envisaged in the message of Christ. My vision for the Anglican Communion is a thought-provoking process of self-reflection – ‘What have we done and what have we not done?’ There is still time to correct our mistakes. The whole message of Christ is about redemption. We can still do the right thing.
Makomborero Bowa is part of the Fellowship of Anglican Scholars of Theology, a network of scholars with fresh perspectives on theology. Find out more: uspg.org.uk/feast
The USPG Prayer Diary today (Sunday 5 October 2025, Trinity XVI) invites us to pray by reading and meditating on Luke 17: 5-10.
The Collect:
O Lord, we beseech you mercifully to hear the prayers
of your people who call upon you;
and grant that they may both perceive and know
what things they ought to do,
and also may have grace and power faithfully to fulfil them;
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:
Almighty God,
you have taught us through your Son
that love is the fulfilling of the law:
grant that we may love you with our whole heart
and our neighbours as ourselves;
through Jesus Christ our Lord.
Additional Collect:
Lord of creation,
whose glory is around and within us:
open our eyes to your wonders,
that we may serve you with reverence
and know your peace at our lives’ end,
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
Πιστεύομεν εἰς ἕνα Θεὸν Πατέρα παντοκράτορα … ‘We believe in One God, the Father Almighty …’ (Nicene Creed) … Christ the Pantocrator depicted in church domes in Rethymnon, Panormos and Iraklion in Crete (Photographs: 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
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