The Victoria Fountain at the Plain, near Magdalen Bridge in Oxford (Photograph: Patrick Comerford, 2025)
Patrick Comerford
In recent days, I have been writing about a number of landmarks in east Oxford that I have noticed on my bus journeys to and from hospital appointments, and that I have returned to see time and again in recent months.
The churches and pubs include: Saint Clement’s Church, the former Saint Ignatius Chapel, the Port Mahon and Oranges and Lemons.
One of the landmarks in this part of Oxford is the Plain, an unusual roundabout known to many not only for its unusual name but also for the Victoria Fountain. It also has a puzzling, perplexing and at times dangerous layout.
The Plain marks the entrance to East Oxford, with three roads off the roundabout leading onto St Clement’s, Cowley Road and Iffley Road, Magdalen College School is to the south, as is Cowley Place, a fourth leads to Saint Hilda’s College, the most easterly college of the University of Oxford, while a fifth leads to Magdalen Bridge, Magdalen College and back into the city centre.
Saint Clement’s Church stood near the site of the roundabout until the 19th century, and there is evidence of a Danish settlement in the area ca 1000. Saint Edmund’s Well, a place where miracles were said to have taken place, was next to the church. But the church had become too small for the parish’s growing population, and was demolished in 1829 when a new and larger church was built on Marston Road.
St Clement’s was turnpiked in 1771, forcing road users to pay tolls. A new Henley Road, later Iffley Road, was formed in the 1770s to link up with Magdalen Bridge, which had been rebuilt and many houses around the church were demolished.
A tollhouse was built in front of the church in 1818, with gates on either side to control traffic. When the railway arrived in Oxford, the turnpike was abolished and the tollhouse was pulled down in 1874.
The fountain was a belated celebration of Queen Victoria’s Diamond Jubilee (Photograph: Patrick Comerford, 2025)
Queen Victoria’s Diamond Jubilee was celebrated in 1897, and two years later the Victoria Fountain was built in 1899 to mark the anniversary. It was designed as a drinking fountain by the architect Edward Prioleau Warren (1856-1937), whose main works were lodgings for Oxford colleges and minor country houses.
EP Warren trained with the architect GF Bodley, whose biography he later wrote. He published illustrations in the Transactions of the Guild and School of Handicraft in 1890, joined the Art Workers Guild in 1892 and was Master in 1913.
His brother was President of Magdalen College and in 1894 he married Margaret Cecil Louisa Morrell, a member of the wealthy Morrell banking family in Oxford. Both connections may have helped him develop an extensive practice in Oxford, and his works include the Eastgate Hotel, buildings at the Radcliffe Infirmary and at Balliol College, Magdalen College, Merton College and Saint John’s College, Oxford, and new clerestory windows in Saint Cross Church. His works in Cambridge include alterations to the west range of Gonville Court at Gonville and Caius College and work at Trinity College.
The Victoria Fountain was paid for by George Herbert Morrell (1845-1906) and Emily Morrell, owners of Morrell’s Brewery in Oxford, who lived nearby at Headington Hill Hall and who were generous benefactors of Saint Clement’s Church.
GH Morrell was the Conservative MP for Woodstock (1891-1892, 1895-1906). He was a son of the Revd GK Morrell of Saint John’s College, Oxford. In 1874, he married his third cousin, Emilia Alicia Morrell (1854-1938), granddaughter of one of the founders of Morrell’s Brewery and said to be the richest heiress in Oxfordshire.
A Latin inscription around the clock is an elaboration of Virgil’s maxim ‘Tempus Fugit’ (Photograph: Patrick Comerford, 2025)
The Victoria Fountain, a Grade II listed building, is a small but elaborate hexagonal monument built of stone, with eight columns supporting a tiled roof. This is topped with a timber cupola with a four-faced clock, crowned with a weather vane.
A Latin inscription around the clock reads:
Aqua stillat, horae fugiunt.
Cave, bibe, capte eas antequam fugiunt
It translates:
The water drips, the hours go by.
Be warned, drink, catch them ’ere they fly’
The fountain features scallop decorative details and four basins that once were lined with copper. On the outside, four troughs provided water for horses and dogs.
It was inaugurated on 25 May 1899 by Princess Louise (1848-1939), Duchess of Argyll and fourth daughter of Queen Victoria. She was a was also an artist and sculptor, and her works include the statue of Queen Victoria at Lichfield Cathedral.
Since the fountain was erected, there have been many changes to the area around the Plain. A war memorial dedicated to the 142 men of the First Battalion Oxfordshire Light Infantry who died in the Second Boer War (1899-1902) stood on the site of the former churchyard from 1903 to 1950. The memorial has since been moved to Edward Brookes Barracks in Abingdon.
The Victoria Fountain was restored in 2009 through a partnership between Oxford City Council and Oxford Preservation Trust (Photograph: Patrick Comerford, 2025)
The former churchyard was bought by Oxford City Council in the 1930s to improve public safety and traffic flow. After delays caused by World War II, the site of Saint Clement’s churchyard behind the fountain was cleared in 1950 and the Plain was converted into a roundabout.
The Plain was further redeveloped early in 2006 to make the junction safer. That work introduced pinch points between the motor and cycle traffic, especially on the Iffley Road entry to the roundabout. Redevelopment work completed in September 2007 included resurfacing the traffic islands. Work on the roundabout and increasing the safety of cyclists was completed in 2015, but there were more calls to make changes to the junction after the death of a cyclist in 2022.
The Victoria Fountain was restored in 2009 through a partnership between Oxford City Council and Oxford Preservation Trust, with the support of the East Area Parliament, and additional funds from Magdalen College and the CPRE Oxfordshire Building Preservation Trust.
the Cape of Good Hope dates from 1785 and was rebuilt in 1892 (Photograph: Patrick Comerford, 2025)
Facing the Victoria Fountain and the Plain is the Cape of Good Hope, a public house built in 1785 after road improvements created a new site, and rebuilt in 1892.
The name has nothing to do with the Boer War Memorial that once stood nearby. Instead, the pub is said to have acquired its name because the new site, between the north ends of Iffley Road and Cowley Roads, is shaped like the southern tip of South Africa. If so, the pub is incorrectly named, because the Cape of Good Hope is 90 miles away.
The pub was acquired by Morrell’s Brewery, and in 1892 a new pub, also named the Cape of Good Hope, replaced the original. The new pub was designed by a local architect, Harry George Walter Drinkwater (1844-1895), who also designed the Grapes on George Street. He was the son of George Drinkwater, a coachman who moved from Warwick and become the landlord of the George Inn on Cornmarket Street.
Drinkwater began his career as an assistant to the Gothic Revival architect GE Street in 1865-1873. He followed Street into restoring churches and designing vicarages, and received commissions from Hanley’s, Morrell’s and Weaving’s breweries.
His works include Saint Frideswide’s Vicarage, New Osney, Oxford; Saint Margaret’s Church, Walton Manor, Oxford; alterations to Saint James’s Church, Aston, Oxfordshire: New Theatre, Oxford; Saint Philip and Saint James old vicarage, Woodstock Road, Oxford, now part of Saint Antony’s College; the restoration of Saint Leonard’s Church, Eynsham, Oxfordshire. He was an uncle of the poet and playwright John Drinkwater (1882-1937).
Drinkwater’s pub at the Plain had three entrances – on Cowley Road, Iffley Road and facing the Plain, and had several name changes over the years. Morrell’s sold the pub in 1994 to Witney’s Wychwood Brewery, which renamed it the Hobgoblin after one of the brewery’s award-winning beers. Later Wychwood Brewery sold the pub and its name was changed to ‘The Pub, Oxford,’ then ‘The Pub at the Plain’, ‘The Point’, and then ‘It’s a Scream’, with a sign showing Edward Munch’s painting ‘The Scream’.
Today the pub is once again known as the Cape of Good Hope. It reverted to the name and reopened in 2016 after a major makeover by Mitchells and Butlers, who then owned 13 pubs in Oxford, including the Eagle and Child on St Giles, the Chequers on High Street, the Jericho tavern and Summertown’s only pub, the Dew Drop Inn.
the Cape of Good Hope was designed by Harry George Walter Drinkwater (1844-1895), a local architect (Photograph: Patrick Comerford, 2025)
21 October 2025
Daily prayer in Ordinary Time 2025:
162, Tuesday 21 October 2025
‘Be dressed for action and have your lamps lit’ (Luke 12: 35) … in Ye Olde Cheshire Cheese on Wine Office Court off Fleet Street, London (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar, and the week began with the Eighteenth Sunday after Trinity (Trinity XVIII, 19 October 2025).
Before the day 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 short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Be dressed for action and have your lamps lit … so that they may open the door for him as soon as he comes and knocks’ (Luke 12: 35-36) … an open door in the church in Piskopianó in Crete (Photograph: Patrick Comerford, 2024)
Luke 12: 35-38 (NRSVA):
[Jesus said:] 35 ‘Be dressed for action and have your lamps lit; 36 be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. 37 Blessed are those slaves whom the master finds alert when he comes; truly I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them. 38 If he comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves.’
‘They may open the door for him as soon as he comes and knocks’ … Holman Hunt’s ‘The Light of the World’ in a side chapel in Keble College, Oxford (Photograph: Patrick Comerford, 2014)
Today’s Reflection:
Have you ever been burgled?
It is a frightening and a traumatic experience for anyone who has suffered it.
It is one thing to come home from a day’s work, or from a holiday, to find your house has been broken into. It is another to wake up and realise that as you were sleeping a thief has broken into your home, and is downstairs or in the next room.
It happened to me once, in a house where I was living in south Dublin.
It was in the days long before mobile ’phones and cordless ’phones. I had been working late the night before and came downstairs to answer a mid-morning call.
Unknown to me, the thieves were in the next room, having already gone through the kitchen. They were in there, having made themselves something to drink, had cut the lead to the video recorder, and were squatting on the floor in the front room, armed with the ‘kitchen devil,’ straight from the cutlery drawer, sorting through my other possessions.
They must have remained very quiet. Instead of stealing anything, they stole out the back door before I had ever put down the ’phone or realised what had happened.
It is a frightening experience, and it made me extra vigilant: extra bolts and locks, rethinking the alarm system, and so on. The police knew who the ‘likely suspects’ were, but they could offer no guarantees that the house was never going to be broken into again … and again.
It is an experience that was also a reminder of my own vulnerability, and a reminder that what I own and possess is not really mine, and not mine for very long. Finding the ‘kitchen devil’ on the floor was also a sharp reminder, literally, that even my life is not mine for very long.
And so, the image of Christ we come across at the end of this Gospel reading, of a thief coming unexpectedly to break into my house, may not be a very comforting one for those of us brought up with the image of ‘Gentle Jesus, Meek and Mild.’
And yet it is an image that has echoes in the poetry of some of the great mystical writers in Anglican history. It reminds me, for example, of the words of John Donne (Holy Sonnets XIV):
Batter my heart, three-person’d God; for you
As yet but knock; breathe, shine, and seek to mend;
That I may rise, and stand, o’erthrow me, and bend
Your force, to break, blow, burn, and make me new.
I, like an usurp’d town, to another due,
Labour to admit you, but O, to no end.
Reason, your viceroy in me, me should defend,
But is captived, and proves weak or untrue.
Yet dearly I love you, and would be loved fain,
But am betroth’d unto your enemy;
Divorce me, untie, or break that knot again,
Take me to you, imprison me, for I,
Except you enthrall me, never shall be free,
Nor ever chaste, except you ravish me.
It is the passionate language of love, of passionate love. But then, of course, Christ demands our passion, our commitment, our love.
Christ’s call to us in this reading, the demands Christ is making on us in this reading, are not just addressed to the Disciples.
Christ is speaking to the disciples in particular, and teaching them about the kingdom (Luke 12: 1). But as he is speaking to them, someone in the crowd – like a heckler – interrupts and asks a question (see Luke 12: 13).
The inner circle of the Disciples must have felt they were being broken into by those on the rims, those in the crowd of outsiders, the crowd or multitude following Christ but who were not among the Disciples.
So Christ’s demands are made not just of some inner circle, for some elite group within the Church, for those who are seen as pious and holy.
This is a demand he makes also to those on the margins, for the sake of those on the margins, that he makes on the whole Church for the sake of those on the margins.
We are to be ever vigilant that we do not keep those on the margins on the outside for too long. They may appear like thieves trying to break in. But when we welcome in those on the outside who we see as thieves, we may find we are welcoming Christ himself.
And in welcoming Christ himself, into our inner sanctum, we are making it a sign of the Kingdom. The Church needs to be a place not where we feel secure, but where the outsider feels welcome, where they can feast and taste what the Kingdom of God is like.
What is this Kingdom like?
Where is it?
When shall we find it?
In this Gospel reading, Christ tells the multitude – the multitude who are gathered just like the 5,000 who were gathered earlier on the hillside and fed with the multiplication of five loaves and two fish (Luke 9: 10-17) – that the kingdom is already given.
In the preceding verses, he says ‘it is your Father’s good pleasure to give you the kingdom’ (Luke 12: 32), present tense. But the original Greek says ‘your Father was well pleased with you (or, took pleasure) to freely give the Kingdom to you’ (… ὅτι εὐδόκησεν ὁ πατὴρ ὑμῶν δοῦναι ὑμῖντὴν βασιλείαν).
God wanted to do something good for the ‘little flock’ (verse 32), and so freely gave them the kingdom – the reign of God – in which tables are open, status is upended, and all people are treated with dignity. In God’s Kingdom – on earth as it is in heaven – there is no scarcity, there are no class or gender barriers, there are no ‘insiders’ and no ‘outsiders.’
Christ compares that Kingdom of God with a wedding banquet.
When we go to a wedding, we have no control over what happens. In the first case, we have no control over who is getting married to whom. But, secondly, weddings break down all our petty snobberies and all our status-seeking.
Whatever we think of the choice of bride or groom, we have no say at all in who is going to be a new brother-in-law, a new mother-in-law, and even into the future, who is going to be a new cousin to our children’s children.
It’s enough to make you laugh.
Sarah laughed when she was told about her future family (see Genesis 18: 12). There is a hint of this story in the Letter to the Hebrews, where the writer reminds us of the faith of Abraham and Sarah (see Hebrews 11: 11, 13-16).
Despite our failings, the failings of society, the failings of politics, God’s promises of the Kingdom multiply beyond all our expectations, even beyond the expectations of modern Bible translators.
We cannot control this. Those who come into the banquet may appear to us like thieves and burglars, brazenly breaking into our own family home, into our own family.
But we may find that the thief is actually Christ trying to break into our hearts to let us know that the kingdom is already here.
The word for master here is actually κύριος (kyrios), Lord, the word used in the Greek Old Testament for the Lord God by Jews who found the use of the name of God offensive and blasphemous. But using the word master for κύριος hides away God’s work, confusing the Lord, the ‘Son of Man’ (ὁ υἱὸς τοῦ ἀνθρώπου, ho yios tou anthropou), with the ‘master of the house,’ the householder (οἰκοδεσπότης, oikodespótēs).
Think of how the word κύριος (kyrios), Lord, was used by Abraham as he addresses the three visitors to Abraham and Sarah at the Oak of Mamre. The strangers become angels, and the angels come to represent the Triune God.
Had Abraham treated his visitors as thieves, where would we be today? Instead he sets a banquet before the Three, and finds not once but three times that he has an encounter with the living Lord (Genesis 18: 3, 13, 14), the Triune God, an encounter that leads Abraham and Sarah to a faith that ushers in the promises of the Kingdom.
The Lord who arrives for the banquet and stands knocking at the door (Luke 12: 36) in this Gospel reading is the same Christ who says: ‘Behold, I am standing at the door knocking; if you hear my voice and open the door, I will come into you and eat with you, and you with me’ (Revelation 3: 20).
He comes in ways we do not expect, and at ‘the unexpected hour,’ the time we ‘think nothing of’ (ἧ ὥρᾳ οὐ δοκεῖτε, he hora ou dokeite, Luke 12: 40) – ‘an hour that seems like nothing.’ He does not bother trying to tear down our puny defences. He sneaks around them instead.
Welcome to the banquet.
Welcome to the kingdom.
Allow the stranger among you, and the stranger within you, to open that door and discover that Christ is not a thief trying to steal what you have, but is the Lord who is trying to batter our hearts and tear down our old barriers so that we can all feast together at the new banquet:
Batter my heart, three-person’d God; for you
As yet but knock; breathe, shine, and seek to mend;
That I may rise, and stand, o’erthrow me, and bend
Your force, to break, blow, burn, and make me new.
…
Take me to you, imprison me, for I,
Except you enthrall me, never shall be free,
Nor ever chaste, except you ravish me.
‘For you as yet but knock; breathe, shine, and seek to mend’ … a bust of John Donne at Saint Paul’s Cathedral, London (Photograph: Patrick Comerford)
Today’s Prayers (Tuesday 21 October 2025):
The theme this week (19 to 25 October) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Advancing Theological Education for Young Women in Africa’ (pp 48-49). This theme was introduced on Sunday with reflections from Esmeralda (Essie) Pato, Chair of the Communion-Wide Advisory Group for USPG; she is based in Johannesburg, South Africa.
The USPG Prayer Diary today (Tuesday 21 October 2025) invites us to pray:
Gracious God, we lift up the College of the Transfiguration, the Rector Dr Percy and all staff and students. May the college continue to be a place of learning, growth, and spiritual formation, where future leaders are nurtured in faith and service.
The Collect:
Almighty and everlasting God,
increase in us your gift of faith
that, forsaking what lies behind
and reaching out to that which is before,
we may run the way of your commandments
and win the crown of everlasting joy;
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:
We praise and thank you, O Christ, for this sacred feast:
for here we receive you,
here the memory of your passion is renewed,
here our minds are filled with grace,
and here a pledge of future glory is given,
when we shall feast at that table where you reign
with all your saints for ever.
Additional Collect:
God, our judge and saviour,
teach us to be open to your truth
and to trust in your love,
that we may live each day
with confidence in the salvation which is given
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
‘Be like those who are waiting for their master to return … so that they may open the door for him as soon as he comes and knocks’ (Luke 12: 35-36) … the open West Door of Saint Mary’s Cathedral, Limerick (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 the week began with the Eighteenth Sunday after Trinity (Trinity XVIII, 19 October 2025).
Before the day 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 short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Be dressed for action and have your lamps lit … so that they may open the door for him as soon as he comes and knocks’ (Luke 12: 35-36) … an open door in the church in Piskopianó in Crete (Photograph: Patrick Comerford, 2024)
Luke 12: 35-38 (NRSVA):
[Jesus said:] 35 ‘Be dressed for action and have your lamps lit; 36 be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. 37 Blessed are those slaves whom the master finds alert when he comes; truly I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them. 38 If he comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves.’
‘They may open the door for him as soon as he comes and knocks’ … Holman Hunt’s ‘The Light of the World’ in a side chapel in Keble College, Oxford (Photograph: Patrick Comerford, 2014)
Today’s Reflection:
Have you ever been burgled?
It is a frightening and a traumatic experience for anyone who has suffered it.
It is one thing to come home from a day’s work, or from a holiday, to find your house has been broken into. It is another to wake up and realise that as you were sleeping a thief has broken into your home, and is downstairs or in the next room.
It happened to me once, in a house where I was living in south Dublin.
It was in the days long before mobile ’phones and cordless ’phones. I had been working late the night before and came downstairs to answer a mid-morning call.
Unknown to me, the thieves were in the next room, having already gone through the kitchen. They were in there, having made themselves something to drink, had cut the lead to the video recorder, and were squatting on the floor in the front room, armed with the ‘kitchen devil,’ straight from the cutlery drawer, sorting through my other possessions.
They must have remained very quiet. Instead of stealing anything, they stole out the back door before I had ever put down the ’phone or realised what had happened.
It is a frightening experience, and it made me extra vigilant: extra bolts and locks, rethinking the alarm system, and so on. The police knew who the ‘likely suspects’ were, but they could offer no guarantees that the house was never going to be broken into again … and again.
It is an experience that was also a reminder of my own vulnerability, and a reminder that what I own and possess is not really mine, and not mine for very long. Finding the ‘kitchen devil’ on the floor was also a sharp reminder, literally, that even my life is not mine for very long.
And so, the image of Christ we come across at the end of this Gospel reading, of a thief coming unexpectedly to break into my house, may not be a very comforting one for those of us brought up with the image of ‘Gentle Jesus, Meek and Mild.’
And yet it is an image that has echoes in the poetry of some of the great mystical writers in Anglican history. It reminds me, for example, of the words of John Donne (Holy Sonnets XIV):
Batter my heart, three-person’d God; for you
As yet but knock; breathe, shine, and seek to mend;
That I may rise, and stand, o’erthrow me, and bend
Your force, to break, blow, burn, and make me new.
I, like an usurp’d town, to another due,
Labour to admit you, but O, to no end.
Reason, your viceroy in me, me should defend,
But is captived, and proves weak or untrue.
Yet dearly I love you, and would be loved fain,
But am betroth’d unto your enemy;
Divorce me, untie, or break that knot again,
Take me to you, imprison me, for I,
Except you enthrall me, never shall be free,
Nor ever chaste, except you ravish me.
It is the passionate language of love, of passionate love. But then, of course, Christ demands our passion, our commitment, our love.
Christ’s call to us in this reading, the demands Christ is making on us in this reading, are not just addressed to the Disciples.
Christ is speaking to the disciples in particular, and teaching them about the kingdom (Luke 12: 1). But as he is speaking to them, someone in the crowd – like a heckler – interrupts and asks a question (see Luke 12: 13).
The inner circle of the Disciples must have felt they were being broken into by those on the rims, those in the crowd of outsiders, the crowd or multitude following Christ but who were not among the Disciples.
So Christ’s demands are made not just of some inner circle, for some elite group within the Church, for those who are seen as pious and holy.
This is a demand he makes also to those on the margins, for the sake of those on the margins, that he makes on the whole Church for the sake of those on the margins.
We are to be ever vigilant that we do not keep those on the margins on the outside for too long. They may appear like thieves trying to break in. But when we welcome in those on the outside who we see as thieves, we may find we are welcoming Christ himself.
And in welcoming Christ himself, into our inner sanctum, we are making it a sign of the Kingdom. The Church needs to be a place not where we feel secure, but where the outsider feels welcome, where they can feast and taste what the Kingdom of God is like.
What is this Kingdom like?
Where is it?
When shall we find it?
In this Gospel reading, Christ tells the multitude – the multitude who are gathered just like the 5,000 who were gathered earlier on the hillside and fed with the multiplication of five loaves and two fish (Luke 9: 10-17) – that the kingdom is already given.
In the preceding verses, he says ‘it is your Father’s good pleasure to give you the kingdom’ (Luke 12: 32), present tense. But the original Greek says ‘your Father was well pleased with you (or, took pleasure) to freely give the Kingdom to you’ (… ὅτι εὐδόκησεν ὁ πατὴρ ὑμῶν δοῦναι ὑμῖντὴν βασιλείαν).
God wanted to do something good for the ‘little flock’ (verse 32), and so freely gave them the kingdom – the reign of God – in which tables are open, status is upended, and all people are treated with dignity. In God’s Kingdom – on earth as it is in heaven – there is no scarcity, there are no class or gender barriers, there are no ‘insiders’ and no ‘outsiders.’
Christ compares that Kingdom of God with a wedding banquet.
When we go to a wedding, we have no control over what happens. In the first case, we have no control over who is getting married to whom. But, secondly, weddings break down all our petty snobberies and all our status-seeking.
Whatever we think of the choice of bride or groom, we have no say at all in who is going to be a new brother-in-law, a new mother-in-law, and even into the future, who is going to be a new cousin to our children’s children.
It’s enough to make you laugh.
Sarah laughed when she was told about her future family (see Genesis 18: 12). There is a hint of this story in the Letter to the Hebrews, where the writer reminds us of the faith of Abraham and Sarah (see Hebrews 11: 11, 13-16).
Despite our failings, the failings of society, the failings of politics, God’s promises of the Kingdom multiply beyond all our expectations, even beyond the expectations of modern Bible translators.
We cannot control this. Those who come into the banquet may appear to us like thieves and burglars, brazenly breaking into our own family home, into our own family.
But we may find that the thief is actually Christ trying to break into our hearts to let us know that the kingdom is already here.
The word for master here is actually κύριος (kyrios), Lord, the word used in the Greek Old Testament for the Lord God by Jews who found the use of the name of God offensive and blasphemous. But using the word master for κύριος hides away God’s work, confusing the Lord, the ‘Son of Man’ (ὁ υἱὸς τοῦ ἀνθρώπου, ho yios tou anthropou), with the ‘master of the house,’ the householder (οἰκοδεσπότης, oikodespótēs).
Think of how the word κύριος (kyrios), Lord, was used by Abraham as he addresses the three visitors to Abraham and Sarah at the Oak of Mamre. The strangers become angels, and the angels come to represent the Triune God.
Had Abraham treated his visitors as thieves, where would we be today? Instead he sets a banquet before the Three, and finds not once but three times that he has an encounter with the living Lord (Genesis 18: 3, 13, 14), the Triune God, an encounter that leads Abraham and Sarah to a faith that ushers in the promises of the Kingdom.
The Lord who arrives for the banquet and stands knocking at the door (Luke 12: 36) in this Gospel reading is the same Christ who says: ‘Behold, I am standing at the door knocking; if you hear my voice and open the door, I will come into you and eat with you, and you with me’ (Revelation 3: 20).
He comes in ways we do not expect, and at ‘the unexpected hour,’ the time we ‘think nothing of’ (ἧ ὥρᾳ οὐ δοκεῖτε, he hora ou dokeite, Luke 12: 40) – ‘an hour that seems like nothing.’ He does not bother trying to tear down our puny defences. He sneaks around them instead.
Welcome to the banquet.
Welcome to the kingdom.
Allow the stranger among you, and the stranger within you, to open that door and discover that Christ is not a thief trying to steal what you have, but is the Lord who is trying to batter our hearts and tear down our old barriers so that we can all feast together at the new banquet:
Batter my heart, three-person’d God; for you
As yet but knock; breathe, shine, and seek to mend;
That I may rise, and stand, o’erthrow me, and bend
Your force, to break, blow, burn, and make me new.
…
Take me to you, imprison me, for I,
Except you enthrall me, never shall be free,
Nor ever chaste, except you ravish me.
‘For you as yet but knock; breathe, shine, and seek to mend’ … a bust of John Donne at Saint Paul’s Cathedral, London (Photograph: Patrick Comerford)
Today’s Prayers (Tuesday 21 October 2025):
The theme this week (19 to 25 October) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Advancing Theological Education for Young Women in Africa’ (pp 48-49). This theme was introduced on Sunday with reflections from Esmeralda (Essie) Pato, Chair of the Communion-Wide Advisory Group for USPG; she is based in Johannesburg, South Africa.
The USPG Prayer Diary today (Tuesday 21 October 2025) invites us to pray:
Gracious God, we lift up the College of the Transfiguration, the Rector Dr Percy and all staff and students. May the college continue to be a place of learning, growth, and spiritual formation, where future leaders are nurtured in faith and service.
The Collect:
Almighty and everlasting God,
increase in us your gift of faith
that, forsaking what lies behind
and reaching out to that which is before,
we may run the way of your commandments
and win the crown of everlasting joy;
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:
We praise and thank you, O Christ, for this sacred feast:
for here we receive you,
here the memory of your passion is renewed,
here our minds are filled with grace,
and here a pledge of future glory is given,
when we shall feast at that table where you reign
with all your saints for ever.
Additional Collect:
God, our judge and saviour,
teach us to be open to your truth
and to trust in your love,
that we may live each day
with confidence in the salvation which is given
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
‘Be like those who are waiting for their master to return … so that they may open the door for him as soon as he comes and knocks’ (Luke 12: 35-36) … the open West Door of Saint Mary’s Cathedral, Limerick (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
Subscribe to:
Comments (Atom)