William Butler Yeats once lived at Cuttle Brook House in Thame, where his son Senator Michael was born in 1921 (Photograph: Patrick Comerford, 2025)
Patrick Comerford
I caught the bus to Thame from Aylesbury recently, mainly because I wanted to see Saint Mary’s Church, which I had glimpsed from the bus before, an impressive sight looking across Church Meadow and the grounds of Thame Cricket Club.
But I had also heard of its connections with the poet William Butler Yeats and a peculiar link with Evelyn Waugh, and on previous bus journeys I had noticed a larger number of timber framed pubs and other buildings, many dating back to the 15th century, including the old almshouses.
Thame is a market town in south Oxfordshire, about 21 km (13 miles) east of Oxford and 16 km (10 miles) south-west of Aylesbury It takes its name from the River Thame o the north side of the town, marking the county boundary of Buckinghamshire and Oxfordshire. The town has population of about 12,000.
The Tithe Barn was once the Court Barn belonging to the now demolished Manorial Court House (Photograph: Patrick Comerford, 2025)
Thame dates from the Anglo-Saxon era and appears in the Domesday Book as belonging to the Bishop of Lincoln.
Thame Abbey was founded by the Cistercians in 1138, the parish church of Saint Mary the Virgin dates from the 13th century, and the nearby Prebendal House was there by 1234.
The Tithe Barn in front of the church gate is a long low building where a brick base supports a timber frame with herring-bone brick filling and was used for the storage of the church dues or tithes. It was called the Court Barn in the 15th century and belonged to the now demolished Court House, where the manorial court was held.
The Bird Cage dates from the 14th century and was first built as the Market House (Photograph: Patrick Comerford, 2025)
The Bird Cage pub on the High Street is a picturesque double-jettied pub that dates from the 14th century. It was built originally as the Market House with an open lower storey. It sits at the centre of the old market place and would have dominated the view from the western entrance to the town. It has been as an inn since the 16th century.
The Six Bells, despite its mock-Tudor exterior, has a 15th century timber-frame structure. It faces the former almshouses and Church Road leading up to Saint Mary’s Church.
The Thatch pub, also on High Street, dates from ca 1550 and is made up from a charming group of cottages. It was developed into a tea room many years ago, and became a popular restaurant and hotel, yet managed to preserve its 16th century origins. It became more popular in 2007 as the prize in the television programme ‘The Restaurant’.
The almshouses were founded by Richard Quatremain in 1447 and re-founded by John Williams in 1559 (Photograph: Patrick Comerford, 2025)
In Tudor times, a prominent local magnate and courtier, John Williams, 1st Baron Williams of Thame, became the lord of the Manor of Thame, and the long-time links with the Bishops of Lincoln and Lincoln Cathedral came to an end. His tomb dominates the chancel of Saint Mary’s Church.
Williams re-founded the almshouses on Church Road, originally a foundation of Richard Quatremain in 1447, when he founded the chantry or guild of Saint Christopher.
Williams re-founded the almshouses in 1559 for five poor men and one poor woman. They are now privately owned and have turned their backs to Church Road. Opposite the almshouses is an attractive row of 18th century cottages.
Williams died in 1559, and his will established the local grammar school, built in 1569-1571 next to the almshouses. The school moved to Oxford Road in 1880 and in 1971 it became a comprehensive school, now known as Lord Williams’s School.
The Grammar School was endowed by John Williams and built in 1569-1571 (Photograph: Patrick Comerford, 2025)
During the English Civil War in the 1640s, Thame was occupied in turn by Royalists and by the Parliamentarians.
The Old Nag’s Head, a High Street pub with a timber frame west elevation dating from the 15th century, was known as the King’s Head until, during the Civil War, a supporter of Charles I was hanged from the sign by Parliamentary soldiers.
After the Battle of Chalgrove Field in 1643, Colonel John Hampden, who had attended the grammar school, died of his wounds at the house of Ezekiel Browne, later to become the Greyhound Inn.
A royalist was hanged by Parliamentarians at the the King’s Head, now the Old Nag’s Head (Photograph: Patrick Comerford, 2025)
The bare-knuckle prize-fighter James Figg was born in Thame in 1684 and had his early prize fights in the former Greyhound Inn on High Street. He had become the world’s first boxing champion by 1719, winning many fights in his booth at Marylebone Fields, London. The Greyhound Inn was renamed the James Figg in his honour in the 21st century.
Many of the buildings in the boat-shaped High Street were re-faced in the 18th century with modern façades built of locally produced salt glazed bricks. Lancastrian Cottage at No 22 Upper High Street is a reminder of what lies behind many of the grand façades in the town.
When John Wesley preached in Thame in the late 18th century, the congregation was so large that the floor of the building gave way, and the crowd fell to the lower floor.
The Town Hall was built in 1888 and is the third on the site (Photograph: Patrick Comerford, 2025)
There has been a Market Hall on the site of Thame Town Hall since 1509, and the present Town Hall is the third building on this site. It was built in 1888, funded by public subscriptions to commemorate Queen Victoria’s Diamond Jubilee in 1887.
The Victorian bandstand behind the former almshouses is a legacy of a grand ballroom from the 19th century.
The War Memorial in the Memorial Gardens was unveiled by the former Prime Minister David Lloyd George in 1921.
The Six Bells, faces the former almshouses, has its Tudor exterior, but has a 15th century timber-frame structure (Photograph: Patrick Comerford, 2025)
The Irish poet and playwright William Butler Yeats (1865-1939) lived for a short time at Cuttle Brook House, 42 High Street, a good example of an 18th century town house. The poet returned to Ireland, became an Irish senator in 1922, and was awarded the Nobel Prize for Literature in 1923. His son, the late Senator Michael Yeats (1921-1973), was born in Cuttle Brook House on 22 August 1921.
Another resident of Thame with literary association from that time was the writer John Fothergill (1876-1957), who owned and managed the Spread Eagle Hotel in 1922-1931. Evelyn Waugh, who was a regular visitor, described Fothergill as ‘Oxford's only civilising influence’ and named the Spread Eagle in Brideshead Revisited.
A small hoard of late mediaeval coins and rings found near the Prebendal House and beside the River Thame in 1940, including an ornate ecclesiastical ring with a small reliquary and a cross with two horizontal sections, similar to the Cross of Lorraine. Thame Town Council has incorporated the cross into the town emblem.
The Greyhound Inn on High Street has been renamed after James Figg (Photograph: Patrick Comerford, 2025)
Robin Gibb of the Bee Gees and his wife Dwina Murphy-Gibb lived in Prebendal House in Thame until he died in 2012. His brother Andy Gibb also lived in Prebendal House before he died in 1988.
The Robin Gibb Gallery opened in Thame Museum in 2022. The museum was originally built as the town’s county court house in 1861, and it was bought by Thame Town Council in 2005 to house Thame Museum.
Thame has featured many times as a location in episodes of the Midsomer Murders television drama series as the fictional town of Causton. The Tuesday market still takes place in the High Street, as do the annual fairs, rooted in medieval tradition.
I also visited Saint Joseph’s Roman Catholic Church and some of the other church buildings in Thame – but more about these in the days to come, hopefully.
The Main Street in Thame, a market town on the boundary of Oxfordshire and Buckinghamshire (Photograph: Patrick Comerford, 2025)
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08 October 2025
Daily prayer in Ordinary Time 2025:
149, Wednesday 8 October 2025
The Lord’s Prayer on the reredos in the Church of Saint Stephen Walbrook in the City of London (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar, and this week began with the Sixteenth Sunday after Trinity (Trinity XVI, 5 October).
Later this evening, I hope to take part in the choir rehearsals in Saint Mary and Saint Giles Church, Stony Stratford. 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.
‘Lord, teach us to pray’ (Luke 11: 1) … prayer books and prayer shawls in the Kadoorie Mekor Haim in Porto (Photograph: Patrick Comerford)
Luke 11: 1-4 (NRSVA):
1 He was praying in a certain place, and after he had finished, one of his disciples said to him, ‘Lord, teach us to pray, as John taught his disciples.’ 2 He said to them, ‘When you pray, say:
Father, hallowed be your name.
Your kingdom come.
3 Give us each day our daily bread.
4 And forgive us our sins,
for we ourselves forgive everyone indebted to us.
And do not bring us to the time of trial.’
‘Give us each day our daily bread’ (Luke 11: 3) … bread in the window of Knead Baker on Oxford’s High Street (Photograph: Patrick Comerford, 2025)
Today’s Reflection:
The version of the Lord’s Prayer in Saint Luke’s Gospel (Luke 11: 2-4) is not the same as the familiar text we use, based on the version in Saint Matthew’s text.
In Saint Matthew’s Gospel, Christ teaches the Lord’s Prayer within the context of the Sermon on the Mount. But in Saint Luke’s Gospel, immediately after visiting the home of Mary and Martha in Bethany, Christ finds a private place to pray. It is then that the disciples ask him to teach them ‘to pray, as John taught his disciples.’
The disciples are already familiar not only with the prayers of Saint John the Baptist, but also with traditional Jewish prayers in the home, in the synagogue and in the Temple in Jerusalem.
As a rabbi and a religious leader, Jesus was responsible for teaching his followers how to fulfil Jewish religious commandments, including the obligation to pray at certain times and in certain forms.
Then and now, a religious community has a distinctive way of praying; ours is exemplified by the Lord’s Prayer, which is a communal rather than individual prayer, expressed in the plural and not the singular:
Father, hallowed be your name.
Your kingdom come.
Give us each day our daily bread.
And forgive us our sins,
for we ourselves forgive everyone indebted to us.
And do not bring us to the time of trial.
We approach God in a personal way, as Father. We then bring before him five petitions that are not on behalf of me personally, but on behalf of us, on behalf of all.
Sometimes we miss out on the impact of the Lord’s Prayer because we are so familiar with it. But, in the public worship of the Church, we often facilitate people missing out on the impact of the Lord’s Prayer when we privatise it.
Many of us were taught to pray the Lord’s Prayer as a private personal prayer as children, perhaps even saying it kneeling by our bedside, hands joined together, fingers pointing up.
So often, in our churches, we encourage people to kneel for the Lord’s Prayer, as if this was now both the most sacred and the most personal part of the Liturgy, rather than asking them to remain standing and to continue in collective prayer.
At synods and mission conferences, we often invite everyone present to say the Lord’s Prayer in their own first language. In this way, a collective, public prayer becomes a private, personal prayer, detached from and ignoring where everyone else is at each stage in the petitions.
As someone with English as my first language, I often notice how others finish a lot later than we do – the Finns in particular, but even the Germans too. Each language has its own rhythms and cadences. And the cacophony and conflicting rhythms mean it sounds as if we are in Babel rather than praying together, collectively and in the plural.
The first two petitions place us in God’s presence (‘hallowed be your name’ and ‘your kingdom come’), the next two bring our needs before God, both physical (‘daily bread,’ verse 3) and spiritual (forgiveness, verse 4), and the final petition has an eschatological dimension, looks forward to the fulfilment of all God’s promises, in God’s own time (‘the time of trial,’ verse 4).
The ‘time of trial’ is the final onslaught of evil forces, before Christ comes again, but also refers to the temptations we experience day-by-day.
So there is a temporal and an eternal dimension to these petitions, even when we pray for ourselves in the here and now.
The privatisation of the Lord’s Prayer, even on Sundays, takes away from its impact and from the collective thrust of each of the petitions.
Jesus, when he is teaching us to pray, is responding not to one individual but to the disciples as the core, formative, collective group of the Church. God is addressed not as my Father, but our Father, and each petition that follows is in the plural: our daily bread, our forgiveness, our sins, our debts, how we forgive, and do not ‘bring us.’
When we say ‘Amen’ at the end, are we really saying ‘Amen’ to the holiness of God’s name, to the coming of the Kingdom, to the needs of each being met on a daily basis, to forgiveness both given and received, to being put on the path of righteousness and justice, to others falling into no evil or into no harm.
If we privatise the Lord’s Prayer, we leave little room for its collective impact to grab a hold of those who are praying, and we leave little room for our own conversion, which is a continuing and daily need.
And so, let the kingdom, the power and the glory be God’s as we pray together:
Father, hallowed be your name.
Your kingdom come.
Give us each day our daily bread.
And forgive us our sins,
for we ourselves forgive everyone indebted to us.
And do not bring us to the time of trial.
‘Give us each day our daily bread’ … bread at a restaurant in Panormos, near Rethymnon in Crete (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Wednesday 8 October 2025):
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 was introduced on Sunday with Reflections from Makomborero Bowa, Lecturer in the Department of Philosophy Religion and Ethics in the University of Zimbabwe.
The USPG Prayer Diary today (Wednesday 8 October 2025) invites us to pray:
Lord, we pray that the disability policies in Zimbabwe and beyond are not just words on paper but are effectively implemented, bringing real change and breaking down barriers that still exclude those with disabilities.
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 reflection
Continued tomorrow
‘Give us each day our daily bread’ … bread and wine on the table at the end of the day in the Sunset Taverna in Rethymnon in Crete (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 Sixteenth Sunday after Trinity (Trinity XVI, 5 October).
Later this evening, I hope to take part in the choir rehearsals in Saint Mary and Saint Giles Church, Stony Stratford. 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.
‘Lord, teach us to pray’ (Luke 11: 1) … prayer books and prayer shawls in the Kadoorie Mekor Haim in Porto (Photograph: Patrick Comerford)
Luke 11: 1-4 (NRSVA):
1 He was praying in a certain place, and after he had finished, one of his disciples said to him, ‘Lord, teach us to pray, as John taught his disciples.’ 2 He said to them, ‘When you pray, say:
Father, hallowed be your name.
Your kingdom come.
3 Give us each day our daily bread.
4 And forgive us our sins,
for we ourselves forgive everyone indebted to us.
And do not bring us to the time of trial.’
‘Give us each day our daily bread’ (Luke 11: 3) … bread in the window of Knead Baker on Oxford’s High Street (Photograph: Patrick Comerford, 2025)
Today’s Reflection:
The version of the Lord’s Prayer in Saint Luke’s Gospel (Luke 11: 2-4) is not the same as the familiar text we use, based on the version in Saint Matthew’s text.
In Saint Matthew’s Gospel, Christ teaches the Lord’s Prayer within the context of the Sermon on the Mount. But in Saint Luke’s Gospel, immediately after visiting the home of Mary and Martha in Bethany, Christ finds a private place to pray. It is then that the disciples ask him to teach them ‘to pray, as John taught his disciples.’
The disciples are already familiar not only with the prayers of Saint John the Baptist, but also with traditional Jewish prayers in the home, in the synagogue and in the Temple in Jerusalem.
As a rabbi and a religious leader, Jesus was responsible for teaching his followers how to fulfil Jewish religious commandments, including the obligation to pray at certain times and in certain forms.
Then and now, a religious community has a distinctive way of praying; ours is exemplified by the Lord’s Prayer, which is a communal rather than individual prayer, expressed in the plural and not the singular:
Father, hallowed be your name.
Your kingdom come.
Give us each day our daily bread.
And forgive us our sins,
for we ourselves forgive everyone indebted to us.
And do not bring us to the time of trial.
We approach God in a personal way, as Father. We then bring before him five petitions that are not on behalf of me personally, but on behalf of us, on behalf of all.
Sometimes we miss out on the impact of the Lord’s Prayer because we are so familiar with it. But, in the public worship of the Church, we often facilitate people missing out on the impact of the Lord’s Prayer when we privatise it.
Many of us were taught to pray the Lord’s Prayer as a private personal prayer as children, perhaps even saying it kneeling by our bedside, hands joined together, fingers pointing up.
So often, in our churches, we encourage people to kneel for the Lord’s Prayer, as if this was now both the most sacred and the most personal part of the Liturgy, rather than asking them to remain standing and to continue in collective prayer.
At synods and mission conferences, we often invite everyone present to say the Lord’s Prayer in their own first language. In this way, a collective, public prayer becomes a private, personal prayer, detached from and ignoring where everyone else is at each stage in the petitions.
As someone with English as my first language, I often notice how others finish a lot later than we do – the Finns in particular, but even the Germans too. Each language has its own rhythms and cadences. And the cacophony and conflicting rhythms mean it sounds as if we are in Babel rather than praying together, collectively and in the plural.
The first two petitions place us in God’s presence (‘hallowed be your name’ and ‘your kingdom come’), the next two bring our needs before God, both physical (‘daily bread,’ verse 3) and spiritual (forgiveness, verse 4), and the final petition has an eschatological dimension, looks forward to the fulfilment of all God’s promises, in God’s own time (‘the time of trial,’ verse 4).
The ‘time of trial’ is the final onslaught of evil forces, before Christ comes again, but also refers to the temptations we experience day-by-day.
So there is a temporal and an eternal dimension to these petitions, even when we pray for ourselves in the here and now.
The privatisation of the Lord’s Prayer, even on Sundays, takes away from its impact and from the collective thrust of each of the petitions.
Jesus, when he is teaching us to pray, is responding not to one individual but to the disciples as the core, formative, collective group of the Church. God is addressed not as my Father, but our Father, and each petition that follows is in the plural: our daily bread, our forgiveness, our sins, our debts, how we forgive, and do not ‘bring us.’
When we say ‘Amen’ at the end, are we really saying ‘Amen’ to the holiness of God’s name, to the coming of the Kingdom, to the needs of each being met on a daily basis, to forgiveness both given and received, to being put on the path of righteousness and justice, to others falling into no evil or into no harm.
If we privatise the Lord’s Prayer, we leave little room for its collective impact to grab a hold of those who are praying, and we leave little room for our own conversion, which is a continuing and daily need.
And so, let the kingdom, the power and the glory be God’s as we pray together:
Father, hallowed be your name.
Your kingdom come.
Give us each day our daily bread.
And forgive us our sins,
for we ourselves forgive everyone indebted to us.
And do not bring us to the time of trial.
‘Give us each day our daily bread’ … bread at a restaurant in Panormos, near Rethymnon in Crete (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Wednesday 8 October 2025):
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 was introduced on Sunday with Reflections from Makomborero Bowa, Lecturer in the Department of Philosophy Religion and Ethics in the University of Zimbabwe.
The USPG Prayer Diary today (Wednesday 8 October 2025) invites us to pray:
Lord, we pray that the disability policies in Zimbabwe and beyond are not just words on paper but are effectively implemented, bringing real change and breaking down barriers that still exclude those with disabilities.
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 reflection
Continued tomorrow
‘Give us each day our daily bread’ … bread and wine on the table at the end of the day in the Sunset Taverna in Rethymnon in Crete (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