26 October 2025

Saint Simon and Saint Jude
Church in Castlethorpe,
an Anglo-Saxon foundation
beside the site of the castle

The Church of Saint Simon and Saint Jude in Castlethorpe, Buckinghamshire, celebrates the Feast of Saint Simon and Saint Jude on Tuesday 28 October 2025 (Photograph: Patrick Comerford, 2025; click on images for full-screen viewing)

Patrick Comerford

I had a charming and engaging stroll around the north Buckinghamshire village of Castlethorpe, near Stony Stratford, two days ago, visiting the earthworks, the site of the mediaeval motte-and-bailey castle, and many of the pretty thatched cottages and listed buildings in the village.

But the real reason I hopped off the bus from Wolverton to Northampton at Castlethorpe was to see the parish church, the Church of Saint Simon and Saint Jude, in advance of the Feast of Saint Simon and Saint Jude, the patronal festival, on Tuesday (28 October 2025).

The church in Castlethorpe was once dedicated to Our Lady, and that name continued in records in the 16th century and even into the 19th century, the change of dedication to Saint Simon and Saint Jude may have only taken place in the late 19th century.

The Church of Saint Simon and Saint Jude in Castlethorpe has Anglo-Saxon beginnings (Photograph: Patrick Comerford, 2025)

The church has Anglo-Saxon beginnings, and traces of an Anglo-Saxon church were found almost 50 years ago when the floor was being replaced in 1976. The church has a chancel measuring 34 ft 6 in by 14 ft inside, a nave measuring 30 ft by 21 ft, the north aisle is 10 ft wide, the south aisle 8 ft 6 in wide, and a 9 ft square west tower. The west tower is built of ashlar, and the rest of the church of rubble with stone dressings, the roofs of the nave and aisles are covered with lead and the chancel roof is covered with slate.

The present church dates from the late 11th century, when it was built inside the motte-and-bailey castle built by Winemar the Fleming after the Norman Conquest. The church served both Castlethorpe and the neighbouring village of Hanslope until 1160, when a new church was built in neighbouring Hanslope. The church in Castlethorpe then became a chapel of the Earls of Warwick.

The churchwarden Nick Fearn went out of his way to facilitate my visit to Saint Simon and Saint Jude on Friday morning. The church is entered through the west tower, which stands on the site of an earlier porch, and the original tower may have been to the west of this.

Inside the Church of Saint Simon and Saint Jude, Castlethorpe, facing the east end, the chancel and the high altar (Photograph: Patrick Comerford, 2025)

The oldest surviving part of the church is a circular column with a square foliated capital and a moulded base in the north aisle and the pointed Gothic arches of the north arcade, which are from the late 12th century. They indicate the addition of a north aisle to an already existing church at that period, but no detail of an earlier date survives.

The nave, which appears to be square in shape, was widened ca 1350 towards the south and what is now the Lady Chapel.

To the left on entering the church, the font at the west end of the nave has a plain octagonal stem and an octagonal bowl dating from the late 14th century, and originally had a more central position in the nave. Hidden from view, the carved heads of a man and a woman with an elaborate head-dress at the west side of the font are believed to be a father and mother, and they would have originally faced into the nave.

The oldest surviving part of the church is a circular column with a square foliated capital and a moulded base in the north aisle (Photograph: Patrick Comerford, 2025)

The rood-loft stairway is all that remains of the mediaeval rood screen (Photograph: Patrick Comerford, 2025)

The pointed chancel arch is of three orders, all of which die into the north and south walls. Below the chancel arch is a low panelled screen from the early 17th century with round-headed carved panels, carved strapwork uprights and moulded rails. This Jacobean screen may have been made from the Tyrrell memorial pew.

Nearby, a rood-loft stairway at the north-east is entered through a pointed doorway in the north aisle. It is all that remains of the rood screen that once separated the chancel from the nave. The oak pulpit below the stairway dates from the late 18th century.

The chancel, including the High Altar, reredos and East Window (Photograph: Patrick Comerford, 2025)

The chancel was enlarged when the church was being rebuilt in the mid-14th century on a larger scale. It is long and comparatively narrow, in contrast to the nave. The current stone altar, dating from 1890, replaced an earlier altar described as ‘small, of oak inlaid.’ Because of its Catholic connotations, the stone altar was regarded as illegal, and an application was made, though unsuccessful, to erect wooden tables to cover the altar completely.

The reredos panels above the high altar were brought to Castlethorpe by villagers from Saint John’s, Aylesbury.

The three-light pointed east window dates from ca 1350, although part of its fine tracery has been lost.

Below the south-east window is an original piscina with an octagonal bowl for rinsing the sacred vessels. Beside it, divided by an attached shaft, are two sedilia – these are original: the eastern seat has a low pointed head and the other one has a segmental head.

The chancel is dominated by a large marble monument on the north wall to Sir Thomas Tyrrell (Photograph: Patrick Comerford, 2025)

Could the widowed Lady Tyrrell be holding a mobile ’phone to her right ear? (Photograph: Patrick Comerford, 2025)

But the chancel is dominated in more ways than one by a large marble monument on the north wall that commemorates Sir Thomas Tyrrell, a lord of the manor, prominent judge and parliamentarian colonel who died in 1671. The monument was erected by his widow Bridget (née Harrington).

The alabaster effigies show the knight in the robes of a judge, resting on a pedestal under a canopy supported by Ionic columns with alabaster curtains drawn back on the columns on either side. The monument is said to depict how Tyrrell was as he died.

With my sense of humour, I could not help but think that to a 21st century eye it looks as though Lady Tyrrell is holding a mobile ’phone to her right ear – and once I saw this, I could not unsee it.

In the chancel floor is a slab to Eyre Tyrell. The date of his death was first inscribed 1701, but was later altered to read 1698.

The Tyrrell monument was restored extensively in recent years, and the work included replacing the deteriorating iron framework with stainless steel.

The hidden mediaeval heads of a man and woman on the west side of the baptismal font (Photograph: Patrick Comerford, 2025)

More alterations were made to the church in the 18th century, when the present tower was built and the segmental plastered ceiling was put in place over the chancel.

The prayer boards at the west end of the north aisle were originally placed above or at the sides of the High Altar. They show the Apostles’ Creed, the Ten Commandments and the Lord’s Prayer and are a fine example of a Georgian altar piece.

A gallery at the west end was removed during the 19th century Victorian restoration. In the late 19th century, it was know with humour as the ‘Fishes Gallery’ because the leading families who sat there had the names Pike, Whiting and Eel.

In the west wall a plain arch, filled by a wooden partition, opens to the ground stage of the tower. The tower fell down in 1729, and was replaced by the present tower later in the 18th century. The tower is of three stages with a straight parapet and angle pinnacles and has no buttresses.

In the west wall of the ground stage of the tower is a plain round-headed doorway with a round-headed window above. The carved head of a woman with a horned head-dress has been built into the west wall. The tower has one early 15th-century bell, without an inscription but stamped with the cross marks of Joan, widow of Richard Hille.

The four stained glass windows I noted in the church on Friday morning are:

The East Window shows the Prophet Isaiah, Christ as the Light of the World, and Saint John the Baptist (Photograph: Patrick Comerford, 2025)

• The East Window: a three-light window by Arthur Louis Moore (1849-1939) of Bloomsbury, showing the Prophet Isaiah, Christ as the Light of the World, and Saint John the Baptist. It is in memory of Caroline Walpole, who died in 1899.

The window in the Lady Chapel depicting the apostles Saint Simon and Saint Jude (Photograph: Patrick Comerford, 2025)

• The two-light east window in the south aisle, above the altar in the Lady Chapel: it depicts the apostles Saint Simon and Saint Jude and commemorates Queen Victoria’s diamond jubilee in 1867. It is the work of JW Brown (1842-1928), a stained glass designer who worked at Morris & Co before joining James Powell & Sons, where he succeeded Henry Holiday as the senior designer in 1891.

The Cannon Memorial Window depicts tsymbols of successive lords of the manor and local landlords and of local economic life (Photograph: Patrick Comerford, 2025)

• The three-light window in the south wall of the south aisle: the Cannon Memorial Window was given in 1970 as a memorial to John James Cannon (1886-1967) by his widow. It displays many aspects of local history, including the coats of arms of successive lords of the manor and local landlords. There are humorous references to the local economy, including farming and employment and the railway works in Wolverton. It is the work of Michael Charles Farrar Bell (1911-1993), who ran Clayton and Bell from 1950. He lived in Haddenham, Buckinghamshire, where Saint Mary’s Church has four of his windows.

The window in the north aisle remembers nine-year-old Alice Trower, who died in 1859 (Photograph: Patrick Comerford, 2025)

• The three-light window in the north wall of the north aisle: it depicts Saint Dorothy (left), the Virgin Mary and Christ Child (centre) and Saint Agnes (right), and commemorates nine-year-old Alice Trower, daughter of Henry Snaith and Charlotte Trower, who died in 1859. It is the work of Percy Charles Haydon Bacon, who founded the firm of Percy Bacon & Brothers in 1892 and who made three windows in Saint James the Great Church in Hanslope.

The piscina and sedilia on the south side of the chancel (Photograph: Patrick Comerford, 2025)

By the beginning of the 21st century, the Church of Saint Simon and Saint Jude was beginning to show its age, and was cold and dark.

The updating in the 2020s included running water, a disability-friendly toilet, modern electric fittings, a baby-changing area and kitchen facilities, as well as sensitive and specialised work on the Tyrrell monument.

The churchyard has graves dating from the 17th century, if not earlier, including one for Castlethorpe’s oldest resident, Sarah Harris who was 107 when she died in 1887. There is also a Commonwealth War Grave.

The prayer boards at the west end of the north aisle were originally placed above or at the sides of the High Altar (Photograph: Patrick Comerford, 2025)

• Father Gary Ecclestone is the parish priest and Father Robin Carter is the honorary assistant priest. The Parish Mass on Sundays is at 9:30 (with Sunday School at 9:15), and there is Evening Prayer every second and fourth Sunday at 5 pm. There is a midweek Mass at 5 pm on Wednesdays, all major feast days are celebrated throughout the year. Castlethorpe’s Festival Mass on the Feast of Saint Simon and Saint Jude is at 7:30 pm on Tuesday 28 June.

The Parish Mass on Sundays in Saint Simon and Saint Jude in Castlethorpe is at 9:30 (Photograph: Patrick Comerford, 2025)

Daily prayer in Ordinary Time 2025:
167, Sunday 26 October 2025,
the Last Sunday after Trinity

The Pharisee and the Publican (Luke 18: 9-14) … a window in Saint Michael’s Church, Limerick (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar, and today is the Last Sunday after Trinity, or the Nineteenth Sunday after Trinity. In the calendar of the Church of England, this week leads into the period between All Saints’ Day and the First Sunday of Advent is observed as Kingdomtide or the Kingdom Season.

The Last Sunday after Trinity may be observed in some churches or parishes as Bible Sunday or as the Dedication Festival.

In the calendar of the Greek Orthodox Church, today is the feast day of Saint Dimitrios of Thessaloniki (Άγιος Δημήτριος της Θεσσαλονίκης), one of the most popular saints and martyrs in Greece. Before the day begins, before having breakfast, I am taking some quiet time early 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.

An icon of the Pharisee and the Publican … who was good at praying, and who was a model for praying?

Luke 18: 9-14 (NRSVA):

9 He also told this parable to some who trusted in themselves that they were righteous and regarded others with contempt: 10 ‘Two men went up to the temple to pray, one a Pharisee and the other a tax-collector. 11 The Pharisee, standing by himself, was praying thus, “God, I thank you that I am not like other people: thieves, rogues, adulterers, or even like this tax-collector. 12 I fast twice a week; I give a tenth of all my income.” 13 But the tax-collector, standing far off, would not even look up to heaven, but was beating his breast and saying, “God, be merciful to me, a sinner!” 14 I tell you, this man went down to his home justified rather than the other; for all who exalt themselves will be humbled, but all who humble themselves will be exalted.’

Today’s Reflection:

The Jesus Prayer … an image from Crete (Photograph: Patrick Comerford)

Today’s Reflection:

Κύριε Ἰησοῦ Χριστέ,
Υἱὲ Θεοῦ,
ἐλέησόν με τὸν ἁμαρτωλό

Lord Jesus Christ, Son of God, have mercy on me, the sinner

The Jesus Prayer, in its simplicity and clarity, is rooted in a prayer heard in this morning’s Gospel reading at the Eucharist (Luke 18: 9-14) and three other passages in Saint Luke’s Gospel:

• the cry of the ten lepers who called to him, ‘Jesus, Master, take pity on us’ (Luke 17: 13);
• the cry for mercy of the publican, ‘God, be merciful to me, a sinner’ (Luke 18: 14); • the cry of the blind man at the side of the road near Jericho, ‘Jesus, Son of David, have mercy on me’ (Luke 18: 38);
• the sentiments of the cry of the penitent thief on the cross (Luke 23: 42).

The parable of the Pharisee and the Publican and their prayers is an interesting way to examine our own approaches to prayer. Christ teaches his Disciples a variety of approaches to prayer, giving them examples of prayer with the Lord’s Prayer, and examples of how others pray: the Prodigal Son’s father who prays for his son every day; the persistent widow who keeps on badgering the unjust judge every day; and this morning’s Gospel reading, which presents us with two different approaches to prayer, public and private.

But perhaps we can we can be too quick to say that we are presented with one good example and one bad example.

Both the Pharisee and the Publican prays for himself. Each bares himself before God.

The Pharisee gives thanks to God. In fact, by all the current standards of and means of measuring Jewish piety, he is a good man. Consider what he tells God and us about himself.

First of all, he thanks God that he is not like other people. The Morning Prayer for Orthodox Jewish men, to this day, includes a prayer with these words: ‘Blessed art thou, O Lord our God, King of the Universe, who hast not made me a gentile, … a slave, … a woman.’

Thanking God that I am not like others is not an expression of disdain for others; it is merely another, humble way of thanking God for being made the way we are, in God’s image and likeness. The Pharisee’s prayer is not unusual.

The Pharisee then goes on to tell God that he obeys all the commandments: he prays, he fasts and he tithes – in fact, he tithes more than he has to, and perhaps also fasts more often than he has to – and he gives generously to the poor. He more than meets all the requirements laid on him by the Mosaic law, and he goes beyond that. He is a charitable, kind and faithful man.

Anyone who saw him in the Temple and heard him pray would have gone away saying he was a good man, and a spiritual man.

But, despite attending to his responsibilities towards others, the Pharisee in this parable does not pray for the needs of others, in so far as we are allowed to eavesdrop on his prayers.

But then, neither does the publican pray for the needs of others.

So neither man is condemned for not being heard to pray for the needs of the other.

What marks the prayers of the Pharisee out from the prayers of the publican is that, in his prayers, the Pharisee expresses his disdain for the needs of others.

The parable of the Pharisee and the Publican is also a reminder that at times people may think that because they have sinned they should not pray.

But the story of the Pharisee (apparently good) and the Publican (apparently bad), tells us that the Pharisee prayed easily, while the publican could not even lift his eyes to heaven. Instead, the publican smote his breast and prayed: ‘Lord, be merciful to me a sinner.’

Christ tells us it was the publican who ‘returned home justified’ not the Pharisee.

The publican wants to pray even when he feels guilty of sin.

We do not have to wait until we feel righteous, like the Pharisee, so that we can pray. Such prayer is almost useless. I know I can all too easily pray the Jesus Prayer, ‘Lord Jesus Christ, Son of God, have mercy on me the sinner,’ and pray it all the more readily when I am feeling righteous than when I realise I am a sinner.

The error of the Pharisee is to confuse the means with the end. Acts of virtue or piety are meant to dispose our hearts towards communion with God, not turn us in on ourselves. As Metropolitan Anthony Bloom wrote: ‘From the [Pharisee] learn his works, but by no means his pride; for the work by itself means nothing and does not save.’

Religious feelings can be deceptive in the extreme. When I think I feel like praying, I may in fact be feeling ‘pious,’ and I may not be ready to pray at this stage. Instead, I may be preparing to be self-consumed and self-congratulatory about being a pious person of prayer.

John Betjeman’s most savage satire is ‘In Westminster Abbey.’ This poem is a dramatic monologue, set during the early days of World War II, in which a woman enters Westminster Abbey to pray for a moment before hurrying off to ‘a luncheon date.’

She is not merely a chauvinistic nationalist, but also a racist, a snob and a hypocrite who is concerned more with how the war will affect her share portfolio than anything else. Her chauvinistic nationalism leads her to pray to God ‘to bomb the Germans’ … but ‘Don’t let anyone bomb me.’

Her social and ethical lapses are a product of her spiritual state, which is a direct result of her nation’s spiritual sickness. But she lets God know prayer and her relationship with God are low down her list of priorities:

Let me take this other glove off
As the vox humana swells,
And the beauteous fields of Eden
Bask beneath the Abbey bells.
Here, where England’s statesmen lie,
Listen to a lady’s cry.

Gracious Lord, oh bomb the Germans,
Spare their women for Thy Sake,
And if that is not too easy
We will pardon Thy Mistake.
But, gracious Lord, whate’er shall be,
Don’t let anyone bomb me.

Keep our Empire undismembered
Guide our Forces by Thy Hand,
Gallant blacks from far Jamaica,
Honduras and Togoland;
Protect them Lord in all their fights,
And, even more, protect the whites.

Think of what our Nation stands for,
Books from Boots’ and country lanes,
Free speech, free passes, class distinction,
Democracy and proper drains.
Lord, put beneath Thy special care
One-eighty-nine Cadogan Square.

Although dear Lord I am a sinner,
I have done no major crime;
Now I’ll come to Evening Service
Whensoever I have the time.
So, Lord, reserve for me a crown,
And do not let my shares go down.

I will labour for Thy Kingdom,
Help our lads to win the war,
Send white feathers to the cowards
Join the Women’s Army Corps,
Then wash the steps around Thy Throne
In the Eternal Safety Zone.

Now I feel a little better,
What a treat to hear Thy Word,
Where the bones of leading statesmen
Have so often been interr’d.
And now, dear Lord, I cannot wait
Because I have a luncheon date.

On the other hand, when I feel like the Publican in our parable, then I can pray like a Publican. Throughout the Church, parishioners protest, ‘I cannot take Communion … lead the intercession … serve at the altar today, because I do not feel worthy.’ But surely I am in much greater danger when I do feel worthy.

When does someone ever say, ‘I have been so good this week I have not felt in the least like a sinner, and this is a great sin and deception?’ Now we would be getting somewhere with prayer!

The 19th century Russian, Saint John of Kronstadt (1829-1902), writes: ‘When the foolish thought of counting up any of your good works enters into your head, immediately correct your fault and rather count up your sins, your continual and innumerable offences against the All-Merciful and Righteous Master, and you will find that their number is as the sand of the sea, whilst your virtues in comparison with them are as nothing.’

What ever happened to the Publican or the tax-collector afterwards?

We are not told his name. We are not told where he lived. We are not told how he lived.

Did he ever put into practice what he was praying for? Asking for mercy, receiving mercy, giving mercy?

In moments when I allow my imagination to run away with itself, and with me, I like to ask whether this is the same tax collector as Zacchaeus who appears in the Gospel reading next Sunday, 2 November (Luke 19: 1-10), if it is marked as the Fourth Sunday before Advent rather than All Saints’ Sunday.

The Pharisee this morning lists all he does: he fasts twice a week; he gives a tenth of all his income (verse 12). Zacchaeus has a profound change of heart, and decides to give away half of his possessions to the poor and to repay four-fold what he has squeezed out of anyone unjustly (Luke 19: 8).

Prayer leads us to God, but prayer that does not lead us to love our neighbour is prayer that is dead.

We need to be people who pray like a publican. We will find so many more times available for prayer if we do. But we should pray for those who are praying like a Pharisee too, so that God may free us from our delusions.

‘In Westminster Abbey’ by John Betjeman is a dramatic monologue that retells one part of the parable of the Pharisee and the Publican (Photograph: Patrick Comerford)

Today’s Prayers (Sunday 26 October 2025):

The theme this week (26 October to 1 November) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Bonds of Affection (pp 50-51). This theme is introduced today with reflections from Rachel Weller, Communications Officer, USPG, who writes:

What do clergy in the UK and India have in common? What are the differences? And how might this unity in diversity inspire both groups?

These were the questions that inspired the Revd James Dwyer, Vicar at Christ Church Flackwell Heath in the UK, to come up with the idea of clergy fellowship through USPG’s ‘Bonds of Affection’ initiative. The idea of creating an online group between clergy in the UK and India emerged after a visit to the Diocese of Nandyal, Church of South India and a series of enriching conversations at the 2024 USPG conference. The aim is to deepen relationships between clergy across these regions, recognising the wealth of mutual learning in areas such as theology, ecclesiology, and missiology. The concept of Bonds of Affection reflects a shared care, compassion, and a desire to unite around God’s work.

Moving forward, the focus for Bonds of Affection will be on listening and learning to create a space where theological discussions, missional insights, pastoral care, and prayer will come alive. While meetings will begin online, we’re dreaming big for in-person gatherings in the future – whether at USPG conferences or an incredible UK-India exchange – to build even stronger bonds of fellowship.

The USPG Prayer Diary today (Sunday 26 October 2025) invites us to pray by reading and meditating on Luke 4: 16-24, the Gospel reading for Bible Sunday.

The Collect:

Blessed Lord,
who caused all holy Scriptures to be written for our learning:
help us so to hear them,
to read, mark, learn and inwardly digest them
that, through patience, and the comfort of your holy word,
we may embrace and for ever hold fast
the hope of everlasting life,
which you have given us in our Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post Communion Prayer:

God of all grace,
your Son Jesus Christ fed the hungry
with the bread of his life
and the word of his kingdom:
renew your people with your heavenly grace,
and in all our weakness
sustain us by your true and living bread;
who is alive and reigns, now and for ever.

Additional Collect:

Merciful God,
teach us to be faithful in change and uncertainty,
that trusting in your word
and obeying your will
we may enter the unfailing joy of Jesus Christ our Lord.

Yesterday’s Reflections

Continued Tomorrow

Double espressos in Bettystown, Co Meath … who would you prefer to have coffee with this morning, the Pharisee pr the Publican? (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

Saint Dimitrios of Thessaloniki … an icon by Alexandra Kaouki of Rethymnon (© Alexandra Kaouki, 2022)