22 November 2025

A morning stroll in Gawcott
near Buckingham, the birthplace
and childhood home
of Sir George Gilbert Scott

Gawcott is a small village in the Aylesbury Vale district, about 2.4 km south-west of Buckingham (Photograph: Patrick Comerford, 2025)

Patrick Comerford

During my visits to Buckingham during these weeks, I have been noticing the way the architect Sir George Gilbert Scott has left a deep impression on the town, including his restoration of the parish church, Saint Peter and Saint Paul, the early workhouse that was eventually replaced by the hospital designed by his son, the architect John Oldrid Scott (1841-1913), and Scott’s advice that helped save Castle House in the 1830s.

Sir George Gilbert Scott (1811-1878) was a prolific Gothic Revival architect who worked mainly in the design, building and renovation of churches and cathedrals, although he started his career as a leading designer of workhouses.

Scott designed or altered over 800 buildings, including the Midland Grand Hotel at St Pancras Station, the Albert Memorial and the Foreign Office, Whitehall, in London; Saint Mary’s Cathedral, Glasgow, and Saint Mary’s Cathedral, Edinburgh; the Martyrs’ Memorial in Oxford; the workhouse in Lichfield, now the Samuel Johnson Community Hospital, and the restoration of Lichfield Cathedral (1855-1861 and 1877-1881).

Sir George Gilbert Scott was born in Gawcott in 1811 (Photograph: Patrick Comerford, 2025)

Scott was born in Gawcott, about 2.4 km (1.5 miles) south-west of Buckingham, where his father, the Revd Thomas Scott (1780-1835), was the perpetual curate or vicar. Scott’s first work, built in 1833, was a vicarage for his father in Wappenham, Northamptonshire, and he went on to design several other buildings in the village.

Scott’s works can be seen throughout Britain, and so one morning this week I decided to walk out from Buckingham to Gawcott to see the village where he was born.

Gawcott is a small compact, rural village with a population of about 500 people in the Aylesbury Vale district of Buckinghamshire, about 2.4 km (1.5 miles) south-west of Buckingham. It stands on elevated ground south of the Great Ouse and west of Claydon Brook, and is surrounded by beautiful countryside, making it a popular destination for walkers and cyclists.

The name of Gawcott comes from the Old English for ‘cottage for which rent is payable’. The Domesday Book in 1086 records the village as Chauescote or Gaukote. Other sources say the name comes from the old Norse word for the cuckoo, Gaukr (Gawk) and ‘cott’ for house, home or cottage.

The village was originally a farming community and remained so until the 19th century. The oldest parts of the village, which have remained largely unchanged over the years, extend principally along Main Street, Church Street and Back Street. Newer developments run off from Main Street and along the roads from Preston Bissett, Radclive, Hillesden and Buckingham.

The oldest parts of the village have remained largely unchanged over the years (Photograph: Patrick Comerford, 2025)

Uncharacteristically for the area, the parish church, Holy Trinity Church, does not stand on a prominent site within the street scene, but is screened from view by surrounding buildings and a high hedgerow along the south side of Main Street.

Despite the small size of Gawcott, the almost continuous line of brick and stone buildings along Main Street gives Gawcott what some see as an urban character, distinguishing it from the rural feel of the surrounding villages, matched locally only by Great Horwood, five miles to the east.

The estate known as Prebend End Manor or Buckingham with Gawcott Manor, formed part of the endowment of Buckingham Church at the time of the Domesday Book. It remained largely unchanged until the Enclosure Acts when blocks of land were allocated to the Marquis of Buckingham and several farmers, including William Eagles. Old Eagles farmhouse remains today in Main Street.

The centre of the village consists of mainly two-storey terraced houses and cottages fronting directly onto the footpaths that run the length of Main Street. The majority of these buildings date from the 18th and 19th centuries in origin, and they are built mostly of brick, with some of roughcast and colour-washed. The few older 16th and 17th century properties are of rubble stone, some with newer brick facings.

Charlotte Cottage, beside the churchyard, dates from the mid or late 17th century (Photograph: Patrick Comerford, 2025)

The oldest parts of the village have remained largely unaltered, and extend mainly along Main Street, Church Street and Back Street. Post-war developments have taken place in Buckingham Road, Radclive Road, Old Barn Close and Hillside, in the north part of the village and also off New Inn Lane, Cow Lane and The Rise, at the west end of the village.

There is a collection of listed buildings close to the junction of Main Street and Radclive Road, particularly Red Lion House, Westcott House and Old Eagles Farmhouse. In all, Gawcott has 17 Grade I, Grade II* and Grade II buildings.

Charlotte Cottage, beside the churchyard, dates from the mid or late 17th century. Inside, this thatched cottage has spine beams and an open fireplace with a bressumer.

The White House, is a thatched cottage dating from the 17th century (Photograph: Patrick Comerford, 2025)

The White House, another thatched cottage that dates from the 17th century, with chamfered spine beams inside, and an open fireplace with and unusual bressumer, moulded and cambered with an incised head at the centre and other incised ornamentation.

Honeysuckle Cottage and Ediecote Cottage form a pair of cottages that date from the 18th century.

The Crown public house is a former inn that dates from the mid or late 17th century. It was re-fronted and extended ca 1800, altered and extended in the 20th century.

From the 1700s, as many as a quarter of the women in the village were involved in lacemaking, and Gawcott became known for its black lace. Lacemaking continued as a cottage industry throughout the 19th and into the 20th century.

The Gawcott Labourers’ Movement became national news in 1867 when they went on strike for higher pay. Subsequently, the Gawcott Sick and Benefit Club was formed and remnants of the club’s banner still exist.

The administrative Parish of Gawcott with Lenborough was established as a separate entity from Buckingham in 1982. The parish council owns the playing field at Lenborough Road, donated to the village by Richard Roper, with the extension later donated by the Faccenda family.

The Crown public house is a former inn dating from the mid or late 17th century (Photograph: Patrick Comerford, 2025)

Today, Gawcott is a thriving community with a range of amenities including the village hall built in 1924, a primary school, a pub and a post office. The centre of the village and its buildings are protected by Conservation Area status established in 1990. Gawcott hosts several local events during the year, including a summer fete, a fireworks display and a Christmas market, and the local clubs and societies include a cricket club and a football club.

As for Sir George Gilbert Scott, his works in Buckinghamshire and neighbouring Northamptonshire include the extension and alterations at Buckingham Gaol; churches in Ashley, Buckingham, Flaunden, Hillesden, Northampton and Spratton; vicarages and rectories in Blakesley, Dinton, Wappenham and Weston Turville; and workhouses in Amersham, Buckingham, Hillesden, Kettering, Northampton, Oundle, Towcester and Winslow.

But more about Holy Trinity Church, built in 1827 by Scott’s father, the Revd Thomas Scott, tomorrow, hopefully.

Gawcott is surrounded by beautiful countryside and is a popular with walkers and cyclists (Photograph: Patrick Comerford, 2025)

Daily prayer in the Kingdom Season:
22, Saturday 22 November 2025

The Seven Brothers Taverna at a corner in the old Venetian harbour in Rethymnon in Crete (Photograph: Patrick Comerford)

Patrick Comerford

We are in the Kingdom Season, the time between All Saints’ Day and Advent, and tomorrow is the Sunday next before Advent and the Feast of Christ the King. The calendar of the Church of England in Common Worship today (22 November) today remembers Saint Cecilia, Martyr at Rome ca 230.

Later this evening, I may go to Saturday night Vespers in the Greek Orthodox Church in Stony Stratford, followed by a talk on the Divine Liturgy. But, before the day begins, I am taking some quiet time early this morning to give thanks, to reflect, to pray and to read 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.

A sign at the Seven Brothers Taverna in the old Venetian harbour in Rethymnon, Crete (Photograph: Patrick Comerford)

Luke 20: 27-40 (NRSVA):

27 Some Sadducees, those who say there is no resurrection, came to him 28 and asked him a question, ‘Teacher, Moses wrote for us that if a man’s brother dies, leaving a wife but no children, the man shall marry the widow and raise up children for his brother. 29 Now there were seven brothers; the first married, and died childless; 30 then the second 31 and the third married her, and so in the same way all seven died childless. 32 Finally the woman also died. 33 In the resurrection, therefore, whose wife will the woman be? For the seven had married her.’

34 Jesus said to them, ‘Those who belong to this age marry and are given in marriage; 35 but those who are considered worthy of a place in that age and in the resurrection from the dead neither marry nor are given in marriage. 36 Indeed they cannot die any more, because they are like angels and are children of God, being children of the resurrection. 37 And the fact that the dead are raised Moses himself showed, in the story about the bush, where he speaks of the Lord as the God of Abraham, the God of Isaac, and the God of Jacob. 38 Now he is God not of the dead, but of the living; for to him all of them are alive.’ 39 Then some of the scribes answered, ‘Teacher, you have spoken well.’ 40 For they no longer dared to ask him another question.

The old Venetian harbour in Rethymnon, with the Seven Brothers Taverna to the left (Photograph: Patrick Comerford)

Today’s reflections:

The Gospel reading at the Eucharist in the lectionary today (Luke 20: 27-40),offers an opportunity to reflect both on how we treat the marginalised today and how we how we imagine heavenly life.

This reading which is similar to the Gospel reading we hear on Remembrance Sunday (9 November 2025, Luke 20: 27-38), comes close to the end of November, a month in which we have been remembering the dead, including All Saints’ Day (1 November), All Souls’ Day (2 November), Remembrance Sunday (9 November) and Remembrance Day (11 November).

When I read this passage, I also think of an old Hollywood musical, Seven Brides for Seven Brothers (1954), starring Jane Powell and Howard Keel, of the many Irish superstitions about the seventh son of a seventh son, and even about a restaurant I know in the old Venetian harbour in Rethymnon in Crete called ‘The Seven Brothers’ (Τα Επτά Αδέρφια).

But this reading about seven brothers and one bride is primarily a story about questions about the resurrection (for parallel readings see also Matthew 22: 23-33; Mark 12: 18-27). How does this relate to tomorrow’s celebration of Christ the King or to the approaching themes of Advent?

After his arrival in Jerusalem, Christ is in the Temple each day, teaching kingdom values (Luke 19: 47). But his teaching is ignored by those who see him as a threat to their power and their privilege, by those who want to get rid of him at any cost (Luke 19: 47-48; 20: 20) … without realising that their choice, their actions, are part of the climax that ushers in Christ’s reign.

As an example of his kingdom values, his rejection of the either-or options, the black-or-white, the take-it-or-leave-it values of the world, Christ refuses to enter the debate about paying Temple taxes with imperial Roman coins (Luke 20: 21-25).

So another trap is set – this time by the Sadducees, the Temple priests. They held that only the first five books of the Bible, the Torah or the Pentateuch, were authoritative. They had very traditional views of the Law and rejected what they saw as the novel idea of life after death. They saw it as a dangerous innovation, an importation from the Babylonian exile, a Persian idea adapted by the Pharisees. The more traditional view accepted that people were rewarded or punished by God in this life.

So, seeking to trap Jesus into speaking against the Law, they pose this puzzle about a woman who ends up marrying seven brothers, each of whom dies in turn. In the new life, whose wife will she be?

The apostles later have a similar encounter with the Sadducees when they are preaching the Resurrection (see Acts 4: 1-4), as does the Apostle Paul when he faces the council (Acts 23: 6-10).

This question about ‘levirate’ marriage is not about the marriage of Levites, but comes from the Latin word levir, meaning a brother-in-law. There was a sense in which a man was seen to live on in his son. So, if a man died without sons and heirs, his brother was required to marry his widow and give her a son, thus continuing the family line (see Deuteronomy 25: 5-10; Genesis 38: 8).

Saint Luke makes the same point that human relations in the home do not exist in the same way beyond death. Christ distinguishes two ages and kinds of existence. Mortals are part of this age by the very fact of our physical birth, and of the age to come by resurrection (verse 36; see Romans 1: 4).

‘This age’ (verse 34) is the current era; ‘that age’ (verses 35-36) is the era to come, when Christ returns. In God’s kingdom, marriage will no longer exist. Those who are admitted into eternal life for their faith (‘considered worthy of a place …’, verse 35) will all be ‘children of God’ (verse 36). This will be the new family relationship. They will be immortal (‘cannot die anymore’) and will be like ‘angels.’

Christ argues for life after death, and for the resurrection, from the Pentateuch, the very five books to which the Sadducees limited their understanding of what is Scripture. In the story of the Burning Bush, God tells Moses: ‘I am the God of your father, the God of Abraham …’ (see Exodus 3: 6). Because God says he is (not was), Abraham is alive now. He died, so he must have been brought back to life, resurrected. God is truly ‘God … of the living’ (verse 38). God is not frustrated by physical death (verse 38).

What happens afterwards?

Some scribes, who are believers in resurrection, are pleased with Jesus’ argument (verse 39). The Sadducees ‘no longer dared to ask him [Christ] another question’ (verse 40). Christ has evaded the trap that was set for him. What does this say about how we should deal with those who question and challenge the Christian faith?

This reading also poses some pastoral questions for the practice of pastoral ministry in parish life, What response to this reading do we expect from people in a parish who are widowed or divorced, or in difficult or broken marriages, or people who have never married?

A sign at the Seven Brothers Taverna in the old Venetian harbour in Rethymnon on Crete (Photograph: Patrick Comerford)

Today’s Prayers (Saturday 22 November 2025):

The theme this week (16 to 22 November) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘In the Shadow of the Carneddau’ (pp 56-57). This theme was introduced last Sunday with Reflections from Bishop Andrew John, who stepped down as Archbishop of Wales and Bishop of Bangor on 27 June.

The USPG Prayer Diary today invites us to pray:

Pray for a strengthened vision within the Church that we are not powerless and able to do more than we could ask or imagine.

The Collect:

Heavenly Father,
whose blessed Son was revealed
to destroy the works of the devil
and to make us the children of God and heirs of eternal life:
grant that we, having this hope,
may purify ourselves even as he is pure;
that when he shall appear in power and great glory
we may be made like him in his eternal and glorious kingdom;
where he is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Post Communion Prayer:

Gracious Lord,
in this holy sacrament
you give substance to our hope:
bring us at the last
to that fullness of life for which we long;
through Jesus Christ our Saviour.

Additional Collect:

Heavenly Lord,
you long for the world’s salvation:
stir us from apathy,
restrain us from excess
and revive in us new hope
that all creation will one day be healed
in Jesus Christ our Lord.

Collect on the Eve of Christ the King:

Eternal Father,
whose Son Jesus Christ ascended to the throne of heaven
that he might rule over all things as Lord and King:
keep the Church in the unity of the Spirit
and in the bond of peace,
and bring the whole created order to worship at his feet;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Yesterday’s Reflections

Continued Tomorrow

Saint Cecilia (centre) with Saint Barbara and Saint Agnes in a window by JW Knowles (1891) in Saint Olave’s Church, York … Saint Cecilia is celebrated today (Photograph: Patrick Comerford, 2025) (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

Today is Saint Cecilia’s Day (22 November) … over the years, I have been elected a Fellow of both the Fraternity of Saint Cecilia and the Academy of Saint Cecilia