12 July 2026

Saint Hilda’s Church in
Crofton Park is said to be
‘one of the best Edwardian
churches in London’

Saint Hilda’s Church in the Crofton Park area of Brockley was designed by FH Greenaway and JE Newberry and built in 1905-1908 (Photograph: Patrick Comerford, 2026)

Patrick Comerford

When I was I Brockley last week, visiting Comerford Road and Saint Mary Magdalen Church, I also visited the neighbouring Church of England parish church, Saint Hilda’s Church in the Crofton Park area of Brockley.

Saint Hilda’s Church was designed by FH Greenaway and JE Newberry and was built in 1905-1908. The Grade II listed church is built of Crowborough brick with Chilmark stone dressings and is seen as a fine example of Arts and Crafts ideas superimposed onto Gothic church design. The church has been listed as an ambitious example of an Arts and Crafts Gothic Edwardian suburban parish church, and as the most notable example of a church by Greenaway and Newberry.

In its listing, English Heritage describes Saint Hilda’s as one of the best Edwardian churches in London, interpreting traditional form and detail in an innovative manner. The architectural historian Gavin Stamp say it is one of two ‘remarkable and inventive buildings’ that distinguish this part of South London, the other being the Horniman Museum in Forest Hill.

The church dedication to Saint Hilda (614-680), the founding Abbess of Whitby in 657, a double monastery of monks and nuns, is unusual. She is depicted in a sculpture at top of the east façade, and inside the church in a stained-glass window, a statue, a banner and hangings.

Saint Hilda’s Church seen from the south-west corner (Photograph: Patrick Comerford, 2026)

Although Saint Hilda’s has been a separate parish since 1900, it is closely linked to over 1,000 years of church history in Lewisham. Saint Mary’s Church, Lewisham, from which Saint Hilda’s parish was formed, dates back to the year 918, when Elfrida, daughter of King Alfred the Great, bequeathed the Manor of Lewisham to the Abbot of Ghent, who may have built the first Saint Mary’s Church in Lewisham.

Originally Lewisham parish shared the same boundaries as the present borough, apart from the ancient parish of Lee, and for many centuries Saint Mary’s was the only church in the area. The 19th century brought many changes, and by the late 1880s the ancient parish of Lewisham was subdivided into 16 separate parishes to meet the needs of the growing population.

Crofton Park is part of Brockley, but it was not until the railway station was built and named Crofton Park that the district became known as Crofton Park. In the early 1890s, the Revd Samuel Bickersteth (1857-1937), who had become Vicar of Lewisham in 1891, embarked on providing the district with a church of its own. Bickersteth later became Vicar of Leeds and then a canon of Canterbury and a chaplain to George V.

With the support of the Morley Trustees, a site was secured to build the Mission Church, followed by a permanent church and a parsonage. Work on building a temporary church began by mid-1899, and it was opened by Bishop Edward Stuart Talbot of Rochester on 22 May 1900. The new parish of Saint Hilda, Crofton Park, was formed on 17 September 1900, with the Revd John Hartforth Jacques as the first vicar.

The Crucifix Gate at Saint Hilda’s Church … one of two ‘remarkable and inventive buildings’ that distinguish its part of South London (Photograph: Patrick Comerford, 2026)

Saint Hilda’s was the first of a group of churches built by Greenaway and Newberry for the new Diocese of Southwark and it is probably their most notable church, inspiring the later Saint Martin’s, Dagenham, by Newberry and Fowler and built in 1932.

The church is an example of Arts and Crafts ideas imposed on a Gothic form, and this produces a building that is a rich synthesis of later 19th century secular and church design. Saint Hilda’s was inspired by a wide range of architects and seminal buildings, such as the demolished Saint Agnes, Kennington (1874-1877), designed by GG Scott junior.

FH Greenaway (1869-1935) was articled to Sir Aston Webb, and JE Newberry (1862-1950) to Edward Hide. They went into partnership in 1904, and their work reflects the rich diversity in later 19th century church architecture.

Other early 20th century church works by Greenaway and Newberry include the church hall at Saint Faith, Herne Hill (1907), the enlarged mediaeval church of Saint Nicholas, Plumpstead (1907-1908), All Saints, Hampton (1908), Saint Peter’s, Wimbledon (1911-1912), and Saint John the Baptist, Sutton (1915). After Greenaway retired in 1927, Newberry entered into partnership with CW Fowler and retired in 1946.

Saint Hilda’s was built on a corner site beside the earlier mission church that is now the church hall. The new church was consecrated by Bishop Talbot, by then Bishop of the new Diocese of Southwark, on 3 June 1908. A new vicarage was built in 1911.

The robust tower set on the corner with Brockley Road has an octagonal base designed for an intended turret or spire (Photograph: Patrick Comerford, 2026)

Saint Hilda’s is built of brown Crowborough brick with Chilmark stone dressings, it has Welsh slate roofs, while the interior was originally of exposed yellow washed brick with Corsham Bathstone dressings, but has been painted, probably over limewash.

The church has a five-bay nave with broad aisles leading to a long chancel in the High Church manner. The Lady Chapel is in a shallow north transept that opens onto the chancel.

The church has a monumental east end and a tower set on the corner of the site overlooking Brockley Road. The robust square tower with polygonal battered buttress turrets has an octagonal base designed for an intended turret or spire, with flush chequer-work brick and limestone panels and horizontal stone bands.

The south face of the tower has three ground floor windows under recessed brick arches, between brick buttress shafts but linked by a deep stone cill. The lower stage is enriched by flush stone bands. Above is a tall tripartite window. The bell chamber has narrow louvred lights with traceried heads.

The tower was commissioned after a generous donation, but its height was determined by its position on the footings of the already planned south transept.

The figure of Saint Hilda on the east front is by the Scottish sculptor Albert Hemstock Hodge (Photograph: Patrick Comerford, 2026)

The east end has battered angle buttresses linked at the head to the main building by a stone saddle. A shallow east window is set high on the elevation between tall, facetted shafts that run the full height of the building. Above it is a carved stone niche containing the figure of Saint Hilda, by the Scottish sculptor Albert Hemstock Hodge (1875-1918), under a gable cross. To each side, and set below the level of the east window, are narrow lancets under ogee stone heads with tall finials.

Under the easternmost window on the south side is an entrance set back under a shallow stone arch. The south-west gable porch fills a full bay and has a pair of doors on the east side.

The nave is strongly horizontal, under deep swept eaves without a clerestorey, which brings the roofline in scale with the neighbouring houses. Three triangular louvred roof lights are set at the junction of the nave and aisles.

The nave has five bays, with large windows each under a broad semicircular brick arch with a narrow tile hood. Each has five lights of panel tracery, in an early 20th century interpretation of a traditional form, with blind panels to each side, all with a continuous stone cill. They are set between battered brick buttresses with stone dressings at cill level.

In contrast to the tall, enriched east face, the west end is relatively sparse with brick battered buttresses with minimal stone dressings. The west window has panel tracery under a slightly pointed arch. The aisle windows are shallow under broad semicircular arches and similar to the nave windows.

Inside Saint Hilda’s Church, facing the Chancel, High Altar and east end (Photograph: Patrick Comerford, 2026)

Inside Saint Hilda’s, the nave arcade has tall simple octagonal arches with chamfers which die into the piers, between narrow shafts that rise to the wall plate.

The aisles are wide and lead to the north transept and the base of the tower to the south. The chancel arch is similarly treated and frames a wide but long chancel that was laid out in Anglo-Catholic tradition, with steps rising to the chancel and again to the sanctuary.

The chancel was enclosed by low stone screens to each side that have since been reduced, and gates that have been removed. There is a crypt beneath the chancel.

The chancel windows are small but have long deep sloping cills, said to reduce glare from the morning sun, and allow for a tall reredos in a timber frame under a shallow canopy and faced with fabric by William Morris, some of which survives.

The chancel floor is of Portland stone and green Westmorland slate; the sanctuary floor and steps are of Sicilian marble and green slate. The oak choir stalls by JE Newberry have carved front panels. The pulpit is also of oak and is set against the north chancel arch.

The font at the west end is octagonal with shafts and standing on a plain octagonal stepped base, and with a plain octagonal honey-coloured alabaster bowl. The nave, aisle and transept floors are of woodblock, parquet and large red tiles.

The stained glass in the chancel is by Henry Holliday. The organ loft is set above the south side of the chancel over a narrow ambulatory, and the organ is in the north transept. The fittings include an oak and aluminium altar cross and candlesticks designed by Newberry, made by the Artificers’ Guild. The nave chairs date from 1910.

Inside Saint Hilda’s Church, facing the font and the west end (Photograph: Patrick Comerford, 2026)

Saint Hilda’s parish suffered many losses during World War II (1939-1945). Both the vicarage and the assistant priest’s house were destroyed in September 1944 and the Parish Hall was badly damaged. The church suffered less severely, the church and parish hall were restored and the vicarage was rebuilt in 1951

The golden jubilee of the church was celebrated in 1958 by placing of the tester over the High Altar, and renewing the hangings and carpeting in the Sanctuary. Since then, coloured hangings that change with the seasons in the Church Calendar have been made to augment the red and gold hangings of 1958.

The crypt, the first part of the church to be built in 1905, housed vestries and a chapel.

The church was refurbished in the 1970s, and the internal brickwork and most of the stonework has been limewashed (1950s) and painted (1970s).

A children’s corner installed in memory of the dead of World War II was removed when parish rooms and a lobby were built inside the church in 1994. However, the statue of the Infant Christ was refurbished and placed in the new entrance lobby.

In the Lady Chapel in the north transept (Photograph: Patrick Comerford, 2026)

During a serious burglary in 1996, the eagle lectern, statues of Saint Mary and Saint John that were part of the rood beam in the former Saint Cyprian’s Church, one of the large candle sticks before the High Altar and other items were stolen. The processional cross was later found snapped in two and thrown away on the railway bank at Crofton Park station.

A new statue of Saint Hilda was installed in 1998, and a new statue of Saint Mary placed in a shrine in the north aisle was a gift from Our Lady and Saint George Church, Walthamstow. A new banner of Saint Hilda was acquired in 2000.

The church hall beside the church was originally built as a temporary mission church in 1899-1900. It too was designed by JE Newberry in the Arts and Crafts style it is also Grade II listed.

The war memorial in front of the church is in the form of a granite Celtic cross and is inscribed with 141 names of the war dead. It was unveiled on 29 May 1920 by General Sir Ian Hamilton and dedicated by William Hough, Bishop of Woolwich, who had once been in charge of the Corpus Christi College Cambridge Mission on the Old Kent Road and was then Vicar of Lewisham. One woman’s name included in the list is that of Rosabelle Stanley, a nursing sister.
The war memorial in front of the church was unveiled in 1920 (Photograph: Patrick Comerford, 2026)

• Saint Hilda’s is in Diocese of Southwark and the Revd Canon Julian Sampson has been the Parish Priest and Vicar since September 2025. The worship and liturgy in Saint Hilda’s in the modern Catholic tradition of the Church of England. The Sunday Masses are at 8:30 (Said Mass) at 10:15 am (Solemn Mass, followed by refreshments, tea and coffee at 12 noon). During the week, there is a Said Mass at 10 am on Tuesdays and 7 pm on Thursdays.

Saint Hilda and the Northumbrian poet Cædmon depicted in a window in the narrow ambulatory on the south side of the chancel (Photograph: Patrick Comerford, 2026)

Daily prayer in Ordinary Time 2026:
66, Sunday 12 July 2026,
Sixth Sunday after Trinity (Trinity VI)

The gardens at the Hedgehog Vintage Inn in Lichfield (Photograph: Patrick Comerford, 2026)

Patrick Comerford

We are in Ordinary Time in the Church Calendar and today is the Sixth Sunday after Trinity (Trinity VI, 12 July 2026). Later this morning, I hope to sing with the choir at the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford.

The calendar of the Orthodox Church today also commemorates the memory of Saint Paisios (1924-1994) of Mount Athos. Because of his close associations with Saint Sophrony the Athonite, Saint Paisios has had a strong influence in the monastic and spiritual life of the Patriarchal Stavropegic Monastery of Sain John the Baptist in Tolleshunt Knights, founded in 1958. Saint Paisios was canonised by the Holy Synod of the Ecumenical Patriarchate in 2015.

But, before this 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, reading 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.

The garden in the cloisters in Arkadi Monastery in Crete (Photograph: Patrick Comerford)

Matthew 13: 1-9, 18-23 (NRSVA):

13 That same day Jesus went out of the house and sat beside the lake. 2 Such great crowds gathered around him that he got into a boat and sat there, while the whole crowd stood on the beach. 3 And he told them many things in parables, saying: ‘Listen! A sower went out to sow. 4 And as he sowed, some seeds fell on the path, and the birds came and ate them up. 5 Other seeds fell on rocky ground, where they did not have much soil, and they sprang up quickly, since they had no depth of soil. 6 But when the sun rose, they were scorched; and since they had no root, they withered away. 7 Other seeds fell among thorns, and the thorns grew up and choked them. 8 Other seeds fell on good soil and brought forth grain, some a hundredfold, some sixty, some thirty. 9 Let anyone with ears listen!’

18 ‘Hear then the parable of the sower. 19 When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what is sown in the heart; this is what was sown on the path. 20 As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy; 21 yet such a person has no root, but endures only for a while, and when trouble or persecution arises on account of the word, that person immediately falls away. 22 As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the lure of wealth choke the word, and it yields nothing. 23 But as for what was sown on good soil, this is the one who hears the word and understands it, who indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty.’

A shaded corner in the Municipal Gardens in Rethymnon (Photograph: Patrick Comerford)

Today’s Reflections:

Despite my enjoyable visit to the Urban Farm in Wolverton a few days ago, I have to admit I am not good at sowing, not good in a garden, not good at growing plants or trees, and certainly not good at growing them from seed.

I try to explain this away with excuses such as heavy hay fever since childhood or claiming I do not have green fingers. But to tell the truth, it may be because of a combination of faults: because I expect quick results and because I expect perfection.

I enjoy sitting in a garden, reading, eating in the open, listening to the fountain, but not weeding the flower beds, tending the plants or mowing the lawn.

In short, I do not do gardening, I do not do garden centres.

But during the times I spend in Crete, I often find myself unexpectedly appreciating gardens and growing and growth.

Over the years, I have stayed regularly in places in Rethymnon like Julia Apartments or Varvara’s Diamond in Platanias, La Stella in Tsesmes and the Pepi Hotel on Tsouderon Street – places where I have enjoyed breakfast on terraces overlooking gardens with tall, leafy trees and a variety of flowers and plants, many of them over 100 years old.

Vasilis Vogiatzis and his family at the Taverna Garden in Platanias explained how it took over a century to grow the plants, flowers and trees at Julia Apartments. It was careful nurturing, a gentle and loving task handed on from one generation to the next in his family, with no expectation of immediate, personal reward for any one generation.

Platanias is a suburb and resort about 5 km east of Rethymnon. In the very heart of Rethymnon itself, the Municipal Garden is an attraction that few tourists visit or appreciate. But the garden is a welcome, cool and refreshing place in the middle of the heatwaves in Crete, when temperatures at this time of the year are often in the very high 30s, and can even hit 40.

The garden is near the city centre and close to the old city walls and the Venetian gates into the Old Town.

This is a green area that includes a playground, drinking fountains, the busts of writers and politicians, and a cafeteria. Originally, it was a Turkish Muslim cemetery. After the Turks left Crete in the 1920s, the city council decided not to build on the site. Instead, they created a garden that respected the dead and gave pleasure to the living.

Now it is a home to rare plants, a place for the people of the town to stroll in the shade away from the summer heat, and a venue for political and cultural events, including a festival that was running all last week.

This 100-year-old garden, dating from 1925, has taken a century, more than three full generations, to reach its present mature beauty.

It takes that span of time to plant, grow, develop and shape two gardens like these. The people who had the vision for them, who laid out the pathways, who sowed the seeds and tended the first saplings in their early stages of growth, knew they would never see their work come to maturity, they would never see the fruits of their dreams.

At times, they must have been frustrated. In the old graveyard, inevitably some of their seeds and saplings ended up being sown or planted on stony ground and never grew properly. In the summer heat and drought, many seeds and plants must have found too little water and been burned by the sun. Some must have been trampled on by people dining in the taverna garden or eager to see the new phenomenon of a municipal public garden.

But the planners passed on their vision, and in over the years I have benefitted from their vision, their persistence and their tenacity.

Too often we expect immediate results. And too often we judge whether a project is a success or a failure by asking whether it is producing immediate, measurable, visible, tangible results. If not, we dismiss that project as an immediate failure.

In the Old Testament reading this morning (Genesis 25: 19-34), Rebekah knows about postponed and delayed expectations. She is married for 20 years and Isaac is 60 before she conceives. To add to her surprise after all those years, she finds she is pregnant not with one child but with two, twin boys.

Their father Isaac does not expect Jacob to grow and become his heir.

Instead, Esau is the hunter gatherer, while Jacob seems to be the stay-at-home boy, the ‘Mammy’s boy,’ with a hint that he is good at stirring up trouble, cooking a stew (see verse 29).

Esau expects immediate results, to the point that he is willing to give up his long-term prospects, his rights and inheritance as the first-born son, for the immediate satisfaction of the lentil stew Isaac has been brewing up.

Esau expects immediate results. He lacks the patience to wait and see what may happen, he does not have the ability, the commitment or the endurance to stick with things.

The Psalmist too (Psalm 119: 105-112) is challenged to consider his own need for patience and endurance, to see not his immediate predicament but to look to the future. He thinks he is a failure because of his present circumstances, but does the rejection he feels today shape his tomorrow?

Perhaps the dominant theme running through this stanza of Psalm 119 is our need for patience and determination. The psalmist learns patiently in the face of the wicked, in living with deep troubles, insults, innuendoes and immediate risks to his life to remain in awe of God.

He has an inheritance that is not only for the here and now, but for future generations, for ever (verse 111), and for ever and to the end (verse 112).

In the face of adversity, this is his real joy, even though he may not see the fruits of his faithfulness, it will be of benefit to future generations.

Just because something works now does not mean it is right for the future. Just because something does not work now does not mean it is wrong for the future.

It is not the fault of the seed that it has fallen on rocky soil, or landed on the roadway, or been burned up in the mid-day sun. God scatters where he will, abundantly and generously.

On the other hand, we can achieve little by our own innate qualities or abilities. We are all inter-dependent – just like the seed, which depends on the sower and on soil, sun, rain and the right conditions.

Why does some of the seed yield better results? – some of it is immeasurably better than that other seed.

Growth occurs without us seeing or knowing it. Yet we can have such limited expectations of God.

Why does God allow certain people to do this, that or the other?

Why does God allow particular people or nations to prosper?

Why does God seemingly reward the wayward and the careless, those I would prefer to see left on rocky soil or would pass by on the side of the road?

If only God behaved a little more like I do, or like I want God to, would this not be a far, far better world?

Would this not be a far, far better society?

Would this not be a far, far better Church?

And so on.

Isaac and Rebekah, and Jacob too, do not see the working out of God’s plans in future generations. Like the sower who sows so that others may reap, how could Isaac and Rebekah know what Jacob’s bowl of lentils would lead to?

Sometimes in the Church, we become very exercised about attendance figures and with this anxiety comes talk of Church growth, Church planting, and reaching the unchurched. But sometimes, just sometimes, I wonder whether we are neglecting our own inheritance, the harvest of the seeds that have already been planted by previous generations, the promises that were made to past generations.

Success in ordinary parishes like this is not to be judged by business models of rapid growth or charts that track increases in sales and profits. Our measures for growth must be so different. We are to be as salt and light in our communities. True growth may be found not in quantity but in quality: how we love our neighbours, how we encourage and help them to grow in their faith, how we are faithful witnesses to the love of God and the love of others.

And, as we know, love, hope and faith cannot be measured, because they cannot be bought or sold, and their true value bears fruit not in the now and the immediate but over decades, over time.

There is hope. There is hope for small or dwindling congregations. If we have hope in the seeds sown in the past, if we pay attention to the potential harvest, if we look with faith and hope to the future, then there is no reason to fret about present figures.

Like the garden planners in Crete who had vision in Rethymnon a century ago, we may not see the growth that follows our faithful attention to our own little patches today. But there is no need to dismiss congregations that are small in numbers as being small in the benefits that they bring to the wider community.

I like to think of small churches as having the real potential to be the spiritual gardens of our wider communities. As Thomas More once said: ‘The many great gardens of the world, of literature and poetry, of painting and music, of religion and architecture, all make the point as clear as possible: The soul cannot thrive in the absence of a garden.’

Summer flowers in the gardens of houses in Platanias near Rethymnon (Photograph: Patrick Comerford)

Today’s Prayers (Sunday 12 July 2026, Trinity VI):

In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 12 to 18 July 2026 (pp 18-19), is ‘The Land of the Highlanders’. This theme is introduced today with a reflection by the Most Revd Mark Strange, Primus of the Scottish Episcopal Church:

The Scottish Highlands are vast, amounting to an area roughly the size of Belgium, yet home to only 230,000 people. This is a land shaped by Gaelic, Scots, and English cultures, and by a long history of exclusion. After 1689, the Scottish Episcopal Church endured persecution, particularly following Culloden, when Highland culture and language were deliberately suppressed, leaving us as ‘the last remnant of the non-dealing Church of the North’.

The emptiness of the Highlands is rooted in land dispossession, especially during the Highland Clearances, when people were removed from ancestral lands to make way for sheep and estates owned by the wealthy. Though communities named the mountains, rivers and seas, those names were often erased. For example, Ben Nevis’ real name is Beinn Nibheis. Today around 80% of the land is owned by just 300 people, many of whom have never lived here.

Local people are increasingly priced out of housing and forced to leave; over 80% of young people from this diocese no longer live here, and communities face declining services and fragile local economies. The Church, too, is stretched, sustaining ministry across great distances with limited resources, yet remains committed to pastoral care, witness and being present.

Even so, we hold on to hope. We long to see the Highlands filled once more with Highlanders, communities renewed, and the land recognised not as the possession of a few, but as a shared gift; we ask for prayer that the Church may continue to serve faithfully, speak with courage, and stand alongside its people in seeking justice and life.

The USPG prayer diary today (Sunday 12 July 2026, Trinity VI) invites us to pray as we read and meditate on Matthew 13: 1-9, 18-23.

Tables in the Taverna Garden in Platanias, near Rethymnon (Photograph: Patrick Comerford)

The Collect of the Day:

Merciful God,
you have prepared for those who love you
such good things as pass our understanding:
pour into our hearts such love toward you
that we, loving you in all things and above all things,
may obtain your promises,
which exceed all that we can desire;
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:

God of our pilgrimage,
you have led us to the living water:
refresh and sustain us
as we go forward on our journey,
in the name of Jesus Christ our Lord.

Additional Collect

Creator God,
you made us all in your image:
may we discern you in all that we see,
and serve you in all that we do;
through Jesus Christ our Lord.

Yesterday’s reflections

Continued tomorrow

Tall trees and a shaded corner by Varvara’s Diamond in Platanias, near Rethymnon (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 Paisios of Mount Athos … an icon by Alexandra Kaouki in Rethymnon (Icon © Αλεξανδρα Καουκι, 2026)

11 July 2026

Remembering 11 July 1942,
the tragedy of ‘Black Saturday’
and the destruction of
Jewish life in Thessaloniki

The Jewish Holocaust Memorial at Liberty Square, Thessaloniki … a bronze sculpture by Nandor Glid of a menorah whose flames are wrapped around human bodies (Photograph: Patrick Comerford)

Patrick Comerford

This year marks the 110th anniversary of the time my grandfather was in Thessaloniki and picked up a deadly strain of malaria. He was sent home from World War I in 1916, and that may have saved him from being sent to the trenches in France, and also provided a time gap in which my father was conceived and born.

None of my father’s sibling – brothers and sisters, half-brothers and half-sisters – had any children. So, without picking up malaria in Thessaloniki 100 years ago, my father would not have been born, and my grandfather would have no living descendants.

But malaria was a killer in those days. Within five years of contracting malaria in Greece, Stephen Edward Comerford had died a sad and lonely death in a hospital ward.

Thessaloniki has been a favourite city of mine in Greece for many years, and I was familiar with and fond of its street and buildings, its history and stories, its poetry and music, its synagogues, churches and monasteries, long before I realised the true and sad story of how my grandfather died. When I realised his story, I went back to Thessaloniki to retrace his steps.

The names of Holocaust victims on the pavement in Vassilisis Olgas Avenue (Photograph: Patrick Comerford)

But, as I think of anniversaries in Thessaloniki, I also remember today that another anniversary, 11 July 1942, is remembered in Thessaloniki as ‘Black Saturday’ – the day when the Nazis forced 9,000 Jewish men between the ages of 18 and 45 to assemble in Liberty Square. For hours in the blazing summer heat, German soldiers beat and humiliated them before crowds of onlookers. About 2,000 were sent to forced labour; the rest were eventually ransomed by the community, which sold its ancient cemetery to raise the sum demanded.

Shortly before my grandfather arrived in Thessaloniki, Greece had taken Thessaloniki from the Ottoman Empire during the Balkan Wars and it was incorporated into the modern Greek state in 1912. The Jewish community in the city was 70,000 strong at the time, and was the city's largest ethnic group.

The port city closed every Saturday. Most workers – including the dockworkers – were Jewish and observed Shabbat. Street signs were in Ladino, the Judaeo-Spanish language of Sephardic Jews. Synagogues were found in almost every neighbourhood, newspapers published in four languages served the cosmopolitan population, but Ladino and Greek were the main languages and the dominant voice in the synagogues was Spanish-inflected Hebrew prayers.

In those days, Thessaloniki was known as the ‘Mother of Israel’ and the ‘Jerusalem of the Balkans.’ For over three centuries, it was the largest Sephardic Jewish city in the world and the only major European city where Jews formed the majority.

By 1613, Jews were 68 per cent of Thessaloniki's population – a percentage unmatched anywhere else in Europe, before or since. This was a living reality into the 20th century: Sabbath observance shut down commerce, rabbinical courts wielded authority, Ladino echoed through marketplaces and Jewish printing presses produced books shipped across the Mediterranean.

But, in the space of five months in 1943, the Nazis erased all that almost completely.

Jews started arriving in Thessaloniki in large numbers following the expulsions from Spain in 1492 (Photograph: Patrick Comerford)

The story begins in 1492, with catastrophe transformed into refuge. When Spain’s Catholic monarchs Isabella and Ferdinand issued the Alhambra Decree expelling all Jews from Spain, between 15,000 and 20,000 Sephardic Jews fled across the Mediterranean. Many settled in Thessaloniki, a bustling port city in the Ottoman Empire.

The Ottoman Sultan Bayezid II welcomed them. He realised that Spain’s loss could be his empire’s gain. The Jewish refugees brought skills in medicine, printing, textiles, metalwork, and international trade, they spoke multiple languages and they had commercial networks spanning continents.

‘The Spanish king is a fool,’ Bayezid reportedly said, ‘impoverishing his own country to enrich mine.’

The Sephardic Jews transformed Thessaloniki. They established the city’s first printing press in the late 15th century, making Thessaloniki a centre of Jewish scholarship and book production. They built synagogues – eventually 42 of them – each named after the Spanish or Portuguese city their founders had fled: Catalán Yashan (Old Catalan), Aragon, Lisboa, Evora, Castile.

They created networks that made Thessaloniki one of the Ottoman Empire’s most important trading hubs. Jewish merchants shipped wool, silk and ceramics across the Mediterranean, Jewish craftsmen became the exclusive tailors for the Ottoman Janissaries, and Jewish bankers facilitated trade between east and west.

By 1519, just 27 years after the expulsion, Jews made up 56 per cent of Thessaloniki’s population. By 1613, that figure reached 68 per cent. Thessaloniki became the only major European city where Christians and Muslims were minorities.

The former Bank of Thessaloniki founded by the Allatini family … now the Malakopi Arcade (Photograph: Patrick Comerford)

For over 300 years, from the 16th to the early 20th century, Jewish life defined the rhythm of life in Thessaloniki. The city essentially shut down from Friday evening until Saturday night, honouring the Jewish Sabbath alongside the Muslim Friday prayers and Christian Sunday observance.

The community thrived during the Ottoman era. The millet system granted religious minorities autonomy to order their own affairs. Jewish courts handled civil disputes, rabbinical authorities oversaw education, marriage and religious life, and the community paid collective taxes but otherwise it was self-governing.

Wealthy Jewish entrepreneurs led Thessaloniki’s industrialisation in the mid-19th century. The Allatini brothers established the first modern flour-milling plant in 1854, followed by textile factories, brickmaking facilities, and tobacco-processing plants. By the early 20th century, Jews owned 38 of the city’s 54 largest trading houses.

The community also had a vibrant working class. Jewish stevedores controlled the docks, Jewish weavers supplied textiles throughout the Balkans, and Jewish printers, teachers, doctors, lawyers, and merchants filled every sector of urban life.

Intellectually, Thessaloniki became a Jewish powerhouse. Schools flourished; the Alliance Israélite Universelle opened modern educational institutions that taught French alongside traditional Jewish subjects; a whole generation became conversant with both Jewish tradition and European modernity; and newspapers in Ladino connected the community with Sephardic Jews across the Ottoman world.

Politically, Thessaloniki’s Jews were active in Ottoman reform movements. Many supported the Young Turks revolution of 1908, which sought to modernise the empire with constitutional government.

Zionist leaders who visited the city saw it as a model. David Ben-Gurion, Yitzhak Ben-Zvi, and Ze’ev Jabotinsky all visited Thessaloniki in the early 20th century, seeing in its Jewish majority a preview of how a Jewish state might work.

The Jewish Memorial at the Aristotelean University of Thessaloniki, on the site of the city’s ancient Jewish cemetery (Photograph: Patrick Comerford)

But even as Thessaloniki’s Jewish community reached its peak, forces were gathering that would unravel its world. Four years before my grandfather’s arrival there, Greece captured Thessaloniki in 1912 during the Balkan Wars. The Jewish community – 70,000 strong at the time and the city’s largest ethnic group – faced an uncertain future.

At first, the Greek government recognised the community’s rights and traditions. But tensions simmered, Greek merchants resented Jewish commercial sway, and some people saw the Jewish presence as a remnant of Ottoman rule.

On 18 August 1917, a small kitchen fire in central Thessaloniki exploded into an inferno. For 32 hours, flames consumed over one-third of the city. The fire destroyed 9,500 buildings, and left 70,000 people homeless, 52,000 of them Jews, and 16 of the 33 synagogues were burned. Jewish schools, libraries, charitable institutions, and the grand rabbinate's archives, with the records of centuries of births, marriages and deaths, rabbinical decisions and community history, vanished in smoke.

The entire documented history of one of the world’s great Jewish communities went up in flames, and the fire devastated Jewish Thessaloniki. Over 20,000 Jews, unable to find shelter, left the city for Athens, France, the US and Palestine.

The community rebuilt itself on the outskirts of the city, but it never recovered its former glory. The balance in the population shifted dramatically in 1923 when Greece and Turkey negotiated a population exchange. About 1.5 million Greek Orthodox Christians were moved to Greece from Turkey, with roughly 100,000 settling in Thessaloniki. For the first time in four centuries, Jews had become a minority in the city they had once defined.

The tracks to Auschwitz … old railway tracks at the port where the convoys left for the death camps (Photograph: Patrick Comerford)

By 1940, Thessaloniki had a Jewish population of about 56,000 in a city that had grown to about 250,000 residents. The community had survived fires, political upheaval, and demographic transformation, they kept open their synagogues, schools and cultural institutions, and they remained a vital part of the city’s fabric. But nothing prepared them for what came next.

On 9 April 1941, German forces occupied Thessaloniki. Within a week, Nazi authorities arrested Jewish community leaders, confiscated Jewish homes and hospitals, and began the systematic looting of Jewish cultural property. Tens of thousands of books, religious artifacts, and artworks were shipped to Germany.

On 11 July 1942 – a date remembered to this day as ‘Black Saturday’ – the Nazis forcibly rounded up 9,000 Jewish men aged between 18 and 45 in Plateia Eleftherias (Πλατεία Ελευθερίας, Liberty Square). For hours in the blazing summer heat, German soldiers beat and humiliated them before the crowds. About 2,000 were sent to forced labour. The rest were eventually ransomed by the community, which sold its ancient cemetery to raise the demanded sum.

The Jewish cemetery, with 20 generations and over 500 years of burials, was destroyed. The tombstones were purloined as building materials for footpaths, university stairs, and barrack latrines. Aristotle University now stands where the Jewish dead had been buried rested.

In February 1943, Adolf Eichmann sent Dieter Wisliceny and Alois Brunner to Thessaloniki. They were specialists in Jewish deportation and they implemented the Nuremberg Laws immediately, imposing yellow stars, movement restrictions, property confiscation. Within days, Jews were forced into three ghettos. The largest, the Baron Hirsch transit camp, was beside the railway station.

The first train left Thessaloniki on 15 March 1943. Between March and August 1943, 19 trains took as many as 46,000 Jews from Thessaloniki to Auschwitz-Birkenau. Each train held 1,000 to 4,000 people crammed into cattle cars. The seven-day journey across Macedonia, Serbia, Hungary, Austria, and Czechoslovakia was torture itself, with no food, no water and no sanitation, bodies crushed together in suffocating heat or freezing cold.

When the trains arrived at Auschwitz, SS doctors carried out ‘selections’ on the platform. Most were sent directly to gas chambers. Of the 46,000 deported, about 1,950 or 4 per cent survived. The Jewish population that had comprised 68 per cent of Thessaloniki in 1613; 96 per cent of the city’s Jewish population was exterminated in 1943. In five months, the Nazis accomplished what four centuries of disasters – plagues, fires, wars, and economic transformations – had failed to do: they destroyed the Jerusalem of the Balkans.

The survivors who returned after the camps were liberated found a ghost community. Fewer than 2,000 Jews remained in Thessaloniki. Their synagogues were destroyed or vandalised, their homes had become the homes of others, their cemetery was razed, their archives were burned, their commercial networks were shattered.

Many survivors could not bear to stay and emigrated to Palestine, the USA or other diaspora communities. Others rebuilt what they could, establishing small institutions to preserve memory.

The Monasterioton Synagogue is the only surviving, pre-war working synagogue in Thessaloniki (Photograph: Patrick Comerford)

Today, about 1,000 Jews live in Thessaloniki, less than 0.2 per cent of the city’s population of over 800,000. Three synagogues remain of the original 42. The Monastir Synagogue survived only because Nazis used it as a Red Cross warehouse. The Jewish Museum of Thessaloniki, which attracts about 30,000 visitors a year 2023, documents the community’s history.

Dr Leon Saltiel is a historian specialising in the Holocaust in Greece. His publications include The Holocaust in Thessaloniki: Reactions to the Anti-Jewish Persecution, 1942-1943, which won the 2021 Yad Vashem International Book Prize for Holocaust Research, and ‘Do Not Forget Me’: Three Jewish Mothers Write to their Sons from the Thessaloniki Ghetto.

Dr Saltiel is a member of the Central Board of Jewish Communities of Greece and of the Greek delegation to the International Holocaust Remembrance Alliance. He currently serves as Director of Diplomacy, Representative at the UN Geneva and UNESCO, and Coordinator on Countering Antisemitism for the World Jewish Congress.

A lecture organised by the Melbourne Holocaust Museum included an excerpt from ‘Do Not Forget Me’, directed by Grigoris Apostolopoulos, and written by Dr Leon Saltiel.

On 15 March each year, the anniversary of the first deportation, thousands gather for a silent march from the city centre to the old railway station, holding white balloons reading ‘Never Again’ and place flowers on the train tracks.

In 2008, Thessaloniki erected a Holocaust memorial by Nandor Glid near Liberty Square, where Jewish men were beaten on Black Saturday, 11 July 1942. One of Thessaloniki’s last Holocaust survivors, Heinz Kounio, died earlier this year (April 2026) at the age of 98. The Holocaust Museum of Greece (Μουσείο Ολοκαυτώματος Ελλάδος) in Thessaloniki is due to open later this year (2026). It will be the first museum dedicated specifically to telling the story of Sephardic Jews in the Holocaust.

Shabbat Shalom, שבת שלום‎


The Jews of Thessaloniki: From antiquity and the Inquisition, to the Holocaust and today (Melbourne Holocaust Museum)

Daily prayer in Ordinary Time 2026:
65, Saturday 11 July 2026

‘But you know, death is not the worst thing that could happen to a Christian’ … with Archbishop Desmond Tutu and members of the Discovery Gospel Choir in Dublin in 2005

Patrick Comerford

We are in Ordinary Time in the Church Calendar and tomorrow is the Sixth Sunday after Trinity (Trinity VI, 12 July 2026). The Calendar of the Church of England in Common Worship today remembers the life and witness of Saint Benedict of Nursia (550), Abbot of Monte Cassino and Father of Western Monasticism.

I may not venture out to the festival in the cricket club later today. But, before I make any decisions about what to do today, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:

1, reading 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.

‘But you know, death is not the worst thing that could happen to a Christian’ … with Archbishop Desmond Tutu on the cover of a Discovery Gospel Choir CD

Matthew 10: 24-33 (NRSVA):

[Jesus said:] 24 ‘A disciple is not above the teacher, nor a slave above the master; 25 it is enough for the disciple to be like the teacher, and the slave like the master. If they have called the master of the house Beelzebul, how much more will they malign those of his household!

26 ‘So have no fear of them; for nothing is covered up that will not be uncovered, and nothing secret that will not become known. 27 What I say to you in the dark, tell in the light; and what you hear whispered, proclaim from the housetops. 28 Do not fear those who kill the body but cannot kill the soul; rather fear him who can destroy both soul and body in hell. 29 Are not two sparrows sold for a penny? Yet not one of them will fall to the ground unperceived by your Father. 30 And even the hairs of your head are all counted. 31 So do not be afraid; you are of more value than many sparrows.

32 ‘Everyone therefore who acknowledges me before others, I also will acknowledge before my Father in heaven; 33 but whoever denies me before others, I also will deny before my Father in heaven.’


‘What I say to you in the dark, tell in the light …’ (Matthew 10: 27) … 30 seconds of calm at Platanias in Rethymnon, Crete (Patrick Comerford)

Today’s Reflections:

When the late Archbishop Desmond Tutu (1931-2021) received the Nobel Peace Prize in 1984, I profiled him for The Irish Times. We had met previously, at events co-hosted by AfrI and Christian CND and at dinner in Roebuck House, Seán MacBride’s house in Clonskeagh, Dublin.

I asked him about the death threats he faced in South Africa at the height of apartheid. He engaged me with that look that confirmed his deep hope, commitment and faith, and said: ‘But you know, death is not the worst thing that could happen to a Christian.’

He must have been tempted at times to give up being a thorn in the side of the regime, to stop being a ‘turbulent priest,’ and to live a comfortable life. But his conscience would never have been comfortable.

While apartheid was still in force, Desmond Tutu became Dean of Saint Mary’s Cathedral, Johannesburg, and when I first met him he was the secretary general of the South African Council of Churches.

I was worried about the many death threats he was receiving, and I asked him how he lived with those threats. Was he worried about them? Did he ever consider modifying what he had to say because of them? His answer was similar to the one he gave when he was facing tough questioning before the regime’s Eloff Commission. He told that inquiry:

‘There is nothing the government can do to me that will stop me from being involved in what I believe God wants me to do. I do not do it because I like doing it. I do it because I am under what I believe to be the influence of God’s hand. I cannot help it. When I see injustice, I cannot keep quiet, for, as Jeremiah says, when I try to keep quiet, God’s Word burns like a fire in my breast. But what is it that they can ultimately do? The most awful thing that they can do is to kill me, and death is not the worst thing that could happen to a Christian.’

In 1987, Veritas invited me to write a short, 36-page biography of Archbishop Tutu, published as Desmond Tutu: Black Africa’s Man of Destiny. It was launched by the then Minister for Foreign Affairs, Brian Lenihan. It was a small book, hardly more than a pamphlet, but it came at an important time when both the Irish Government and the Irish Churches were becoming increasingly vocal about the evils of apartheid. It was republished in the US by Citadel (1988) and Hyperion Books (1989).

When I visited South Africa in 1990 with The Irish Times and Christian Aid, I met Archbishop Tutu in Cape Town, where once again he spoke powerfully about the changes that were beginning to take place.

Then, when my colleague Patsy McGarry was organising a monumental series of features in The Irish Times in 2000 to mark the millennium, Archbishop Tutu was one of the international contributors, along with Hans Küng, Andrew Greeley and Mary Robinson. The complete series was published by Veritas the following year as a book, Christianity, in which Part Two was my ‘Brief History of Christianity.’

I last met Archbishop Tutu when he visited Dublin in 2005, and he preached in Saint George’s and Saint Thomas’s Church in the inner city, where Canon (now Archdeacon) Katharine Poulton was then the Rector, as part of the Discovery Gospel Choir services.

His unforgettable words to me echo Christ’s words to the disciples in today’s Gospel reading: ‘Do not fear those who kill the body but cannot kill the soul; rather fear him who can destroy both soul and body in hell’ (Matthew 10: 28).

The Gospel reading at the Eucharist today (Matthew 10: 24-33) continues our readings from the commission and mission of the Twelve, as the Twelve continue to receive their instructions and commission for mission, even in the most hostile of environments.

‘What I say to you in the dark, tell in the light …’ (Matthew 10: 27) … walking through Galley Hill in Stony Stratford at night (Photograph: Patrick Comerford)

Today’s Prayers (Saturday 11 July 2026):

In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 5 to 11 July 2026 (pp 16-17), has been ‘Faith in the Midst of Fractures’. This theme was introduced last Sunday with a reflection by the Revd Godfrey Owino Adera, Anglican priest, theologian, and lecturer at Saint Paul’s University, Limuru, Kenya.

The USPG prayer diary today (Saturday 11 July 2026) invites us to pray:

God of truth and reconciliation, grant us courage to engage in difficult but necessary conversations. Where there is fear, give us boldness; where there is injustice, stir us to action; where there is brokenness, lead us toward healing and unity.

The Collect of the Day:

Eternal God,
who made Benedict a wise master
in the school of your service
and a guide to many called into community
to follow the rule of Christ:
grant that we may put your love before all else
and seek with joy the way of your commandments;
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:

Merciful God,
who gave such grace to your servant Benedict
that he served you with singleness of heart
and loved you above all things:
help us, whose communion with you
has been renewed in this sacrament,
to forsake all that holds us back from following Christ
and to grow into his likeness from glory to glory;
through Jesus Christ our Lord.

Collect on the Eve of Trinity VI:

Merciful God,
you have prepared for those who love you
such good things as pass our understanding:
pour into our hearts such love toward you
that we, loving you in all things and above all things,
may obtain your promises,
which exceed all that we can desire;
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.

Collect on the Eve of Trinity VI:

O God, the protector of all who trust in you,
without whom nothing is strong, nothing is holy:
increase and multiply upon us your mercy;
that with you as our ruler and guide
we may so pass through things temporal
that we lose not our hold on things eternal;
grant this, heavenly Father,
for our Lord Jesus Christ’s sake,
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


‘So do not be afraid; you are of more value than many sparrows’ (Matthew 10: 31) … Watching a mother sparrow feed her chicks in a nest in the ceiling of Aghias Anna Church, Maroulas, near Rethymnon in Crete (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

10 July 2026

A day down on the farm,
with the bees and the trees
on the Urban Farm and its
volunteers in Wolverton

A day at the Urb Farm off Windsor Road in Wolverton (Photograph: Patrick Comerford, 2026)

Patrick Comerford

I spent time earlier this week with clerical colleagues from the Milton Keynes area at the Urb Farm, a three-acre market garden in Wolverton that produces and sells its own seasonal vegetables, fruit and honey.

The Urb Farm can be found between 196-198 Windsor Street in Wolverton. This is a horticultural social enterprise that nurtures the soil and grows organic produce for the local community all year round. With its trainees and volunteers, the farm maintains 25 large growing beds, five polytunnels, greenhouses, beehives and an orchard throughout the year. They grow a wide range of vegetables and fruit using environmentally sensitive techniques, working with the seasons and local climate.

The farm works with young people not in education, employment or training, and offers work experience while developing work skills within a framework that understands their individual needs.

The farm welcomes volunteers as part of the Urb Farm team, to enjoy the site and use their gifts, time and enthusiasm to learn more about growing vegetables and fruit and helping the Urb Farm to flourish and grow. Seasonal produce is grown at the Urb Farm market garden in the heart of Wolverton.

Milton Keynes Christian Foundation is an innovative local charity growing people and community through social enterprise. Our eight exciting enterprises work to ‘co-produce’ solutions to locally identified issues that have a global importance.

The enterprises are staffed by teams of young people who have struggled with mainstream education. Their enterprise work experience is supported by accredited training enabling trainees to build confidence and make good choices for the next steps in life.

The Urb Farm in Wolverton is part of the Milton Keynes Christian Foundation (Photograph: Patrick Comerford, 2026)

The Urb Farm has its roots in the Christian community, but we were told how it works with people of all faiths and none, celebrating diversity and welcoming people from all parts of the community. Milton Keynes Christian Foundation runs a number of social enterprises and services from and Foundation House. As well as the urban farm in Wolverton, these include: the Learning Foundation, offering an alternative to school or college; Childcare Pathways, a nursery social enterprise in the heart of Wolverton; Think Food, a small café with a big vision; Cycle Saviours, saving, refurbishing, repairing, servicing and selling bikes and making cycling accessible to all; Urban Bee-lievers’, making Milton Keynes a bee-friendly city.

I was interested in particular in Urban Beelievers, an exciting social enterprise that finds ways to encourage, educate and inspire people to make Milton Keynes a bee-friendly city. The farm looks after thousands of honey bees across the city in company gardens, roof tops and school grounds as well as at the Urban Farm.

The farm helps create homes for bumble bees and solitary bees as well as plants, flowers and trees that provide food for bees, it runs workshops on all things honey and bee related and produces useful and beautiful products using wax and honey.

The UK has already lost 11 species of bee with 35 species of the 250 left being under threat. Bees pollinate 75% of our food crops like apples and tomatoes, and the farm invited people to help them to look after bees and to stop their decline.

The farm invites people to learn more about bees, helping to create a city full of bee food flowers and places for them to live and thrive. People are welcome to join an Urban Bee-lievers beekeeper experience and to learn about becoming beekeepers. During the three-hour Beekeeping Experience course, which costs £60, participants learn about the honeybee colony, how to care for the bees, get hands-on experience and taste the honey.

The Urb Farm helps create homes for bumble bees and solitary bees as well as plants, flowers and trees that provide food for bees (Photograph: Patrick Comerford, 2026)

We heard how Milton Keynes Christian Foundation and Sector Ministry was established by the local Christian community and continues to be part of. It emerged from the Church’s ecumenical adventures in the growing new town of Milton Keynes. As churches found new ways to work with each other, they also sought to develop innovative patterns of working with the emerging communities, exploring new meanings of ‘being church’ and new patterns of ministry.

From humble beginnings in a Methodist church hall in Wolverton, the Christian Foundation was born, inspired by the values of the Christian faith. The foundation is committed to learning from communities and with others about how to challenge disadvantage, exclusion, injustice and the abuse of the environment. With its faith perspective, it sees these activities as signs of God’s activity in the community.

One strand of these explorations was developed by a team of ‘Sector Ministers’ who came together in the early 1980s, and the Christian Foundation was one of these ventures. The focus has been on the everyday sectors of life, such as work, education, business, health, family, community and environment.

The Urb Farm runs workshops on all things honey and bee related and produces products using wax and honey (Photograph: Patrick Comerford, 2026)

Over the years, the foundation has engaged with many local issues, including waste and recycling; unemployment and training; teenage pregnancy and period poverty; childcare and play; education and school exclusion; food security and healthy eating; affordable housing and homelessness; regeneration and community cohesion; transport and cycling; renewable energy and climate change.

It continues to be involved with many of these issues, but more recently it has found social enterprise offers a new and creative way to work with them. The enterprises offer opportunities for working on demanding common tasks, enabling young people and others to co-create their futures, ‘learning, changing and growing’.

The Urb Farm also works in partnership with companies across Milton Keynes and welcomes teams to enjoy the farm site for team-building experiences or to make the most of their volunteer days. Others sponsor or host a beehive, enjoy pop-up shops for staff events and office-based Christmas fairs and workshops in growing veg or honey tasting.

As Milton Keynes Christian Foundation marks its 40th year, it is celebrating all it has been achieved and is looking ahead with hope. It sees this milestone as an opportunity to renew bonds with the local churches. A thanksgiving celebration takes place at the Urb Farm at 4 pm next Friday (17 July 2026). It is planned as a joyful occasion to meet young people, staff, and volunteers, to celebrate together, and to explore how this shared mission can continue in the years ahead.

• All produce at Urb Farm is cultivated on site with zero food miles from field to market. Veg Bags can be bought on the shop section on the website, and collected from the farm. The weekly market is open every Tuesday from 10 am to 4 pm and the second and fourth Saturdays of the month from 10 am to 1 pm.

The weekly market is open every Tuesday from 10 am to 4 pm and the second and fourth Saturdays of the month from 10 am to 1 pm (Photograph: Patrick Comerford, 2026)

Daily prayer in Ordinary Time 2026:
64, Friday 10 July 2026

‘See, I am sending you out like sheep into the midst of wolves’ (Matthew 10: 16)

Patrick Comerford

We are in Ordinary Time in the Church Calendar and this week began with the Fifth Sunday after Trinity (Trinity V, 5 July 2026). Later this evening, I hope to take part in the rehearsals in Saint Mary and Saint Giles for the service next Monday welcoming the new Rector of Stony Stratford, the Revd Dr David Jarratt.

But, before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:

1, reading 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 wise as serpents and innocent as doves’ (Matthew 10: 16)

Matthew 10: 16-23 (NRSVA):

[Jesus said:] 16 ‘See, I am sending you out like sheep into the midst of wolves; so be wise as serpents and innocent as doves. 17 Beware of them, for they will hand you over to councils and flog you in their synagogues; 18 and you will be dragged before governors and kings because of me, as a testimony to them and the Gentiles. 19 When they hand you over, do not worry about how you are to speak or what you are to say; for what you are to say will be given to you at that time; 20 for it is not you who speak, but the Spirit of your Father speaking through you. 21 Brother will betray brother to death, and a father his child, and children will rise against parents and have them put to death; 22 and you will be hated by all because of my name. But the one who endures to the end will be saved. 23 When they persecute you in one town, flee to the next; for truly I tell you, you will not have gone through all the towns of Israel before the Son of Man comes.’

‘Be wise as serpents and innocent as doves’ (Matthew 10: 16)

Today’s Reflections:

The Gospel reading at the Eucharist today (Matthew 10: 16-23) continues yesterday’s account of the commission and mission of the Twelve (Matthew 10: 7-15), as the Twelve continue to receive are given their instructions and commission for mission among the ‘lost sheep’: they are going out like sheep into the midst of wolves, so they need to be wise ‘as serpents and innocent as doves’ and to be aware of the threats and dangers they face.

The image of wolves in sheep’s clothing may lead us to ask how we recognise wolves in sheep clothing or false prophets who hijack abuse the name of Christ and Christianity today?

I hope I never get use to the blasphemous obscenities and images that come from Donald Trump. When he speaks he is often flanked by a Catholic Vice-President, JD Vance, a Catholic Secretary of State, Mario Rubio, who has also been a Baptist and a Mormon, and a Defence Secretary, Pete Hegseth, who is a member of the Pilgrim Hill Reformed Fellowship and who claims God blesses his war-mongering, his violence, his genocide, and invoking God to sanction his evil actions.

Let me offer four names to consider:

1, Allie Beth Stuckey seeks to legitimise the concept of ‘toxic empathy’ in her book Toxic Empathy: How Progressives Exploit Christian Compassion. She describes herself as a Reformed Baptist, is a regular guest on Fox News, and is heard on the podcast ‘Relatable with Allie Beth Stuckey’, distributed by Blaze Media, known for its recent film hijacking the story of Dietrich Bonhoeffer to promote ultra-right ‘Christian Nationalism’ in the US.

Stuckey studied communications at Furman University and has been a publicist and social media strategist on behalf of pro-Trump and MAGA causes. But she has no theological education or degrees that qualify her to make her judgmental theological pronouncements.

Stuckey once made a video that purported to be an interview with Alexandria Ocasio-Cortez in which the politician appeared to give bizarre answers to questions put to her by Stuckey. It emerged later that the video plagiarised footage from other interviews spliced to appear as answers to Stuckey’s questions. When the video was widely exposed as a hoax, Stuckey said it was ‘satirical’ and ‘a joke’, but she has not made similar videos or jokes about right-wing politicians.

In her book, Toxic Empathy: How Progressives Exploit Christian Compassion (2024), Stuckey claims that when politics are driven by empathy rather than truth, innocent people pay the price. She claims empathy has become the highest virtue but like so many other words, such as tolerance, justice and acceptance, the word has been hijacked by people who exploit compassion for their own political ends.

She claims ‘toxic empathy’ is the primary tool of persuasion used by progressives to manipulate well-meaning Christians. She says they use toxic empathy ‘by employing our language, our Bible verses, our concepts and then pervert them to morally extort us into adopting their position.’

Stuckey argues that empathy has become a tool of manipulation by left-wing activists, claiming they bully people into believing that they must adopt progressive positions to be loving. She associates toxic empathy with the issues she is obsessed with: abortion, gender, sexuality, immigration and social justice. She argues empathy should derive from God’s definitions of love, goodness, and justice, and argues there are logical pitfalls and moral consequences for toxic empathy.

‘Our language, our Bible verses, our concepts’? Stuckey seems to imply the Bible and the language of Christianity are the sole preserve of far-right fundamentalists. She complains someone of the same religion can read the shared religious text and come to a different conclusion about its meaning, such as coming to the conclusion that the Prophets of the Hebrew Scriptures and Jesus in the Gospels meant what they said about responding with human decency to the outcast, the stranger, the sick, the imprisoned, the widowed, and the orphan.

But her notion that there is one and only one correct understanding of Scripture, is a false notion … one might even say it is a toxic notion.

Q, Wolf or Sheep? True prophet or false?

2, Pastor Paula White-Cain, a televangelist and a prominent figure in the charismatic movement, has been a longtime spiritual adviser to Donald Trump and is a proponent of ‘prosperity theology’, which takes advantage of vulnerable believers, promising material blessings in return for donations.

In the past, she has been the pastor at churches that bought her a waterfront mansion for $900,000, paid over $1 million in salaries to her and her family members and paid for their private jet, yet failed to pay mortgages and electricity bills and filed for bankruptcy. One church alleged White had stolen $600,000 in audio-visual equipment.

She chaired the evangelical advisory board for Trump’s 2016 campaign, delivered the invocation at his inauguration in 2017, became his special adviser on the Faith and Opportunity Initiative at the Office of Public Liaison in 2019, and offered an opening prayer before Trump’s speech at the rally shortly before the US Capitol was stormed on 6 January 2021.

White has warned that ‘Christians that don’t support President Trump will have to answer to God.’ Last year (7 February 2025), he appointed White to lead the White House Faith Office.

She once criticised immigration advocates who cited the Gospel account of Jesus’ escape to Egypt as a child, saying: ‘Yes, he did live in Egypt for 3½ years. But it was not illegal. If he had broken the law, then he would have been sinful and he would not have been our Messiah.’

Q, Wolf or Sheep? True prophet or false?

3, Mike Huckabee – or, more formally, the Revd Dr Michael Dale Huckabee – is Trump’s ambassador to Israel. He is an ordained Baptist minister, but has also been the Governor of Arkansas (1996-2007), and has hosted a talk show on Fox News. He has claimed, wrongly, that Barack Obama was born in Kenya and alleged Obama supported the Mau-Mau rebels; he outlawed same-sex marriage in Arkansas; and he has repeated the unsubstantiated claims of election fraud in the 2020 presidential election.

He denies global warming, opposes anti-discrimination legislation, is vocal in opposing migration into the US, and opposes gun control measures. Within hours of the Sandy Hook Elementary School shooting, he told Fox News: ‘We ask why there is violence in our schools, but we have systematically removed God from our schools. Should we be so surprised that schools would become a place of carnage?’

Before his present appointment, he opposed Palestinian statehood and rejected Palestinian identity as ‘a political tool to try and force land away from Israel.’ At an event in the West Bank in 2017, he said: ‘There is no such thing as a West Bank – it’s Judea and Samaria. There’s no such thing as a settlement. They’re communities. They’re neighbourhoods. They’re cities. There’s no such thing as an occupation.’

When he presented his credentials to President Isaac Herzog, Huckabee claimed Iran wants to destroy Israel and the US. He hardly has the credibility or the credentials to be an impartial mediator or negotiator in any part of the Middle East, or in any conflict.

Q, Wolf or Sheep? True prophet or false?

4, Vance Boelter – or, more formally, the Revd Dr Vance Luther Boelter – was arrested in connection with the killing of a Minnesota state legislator and her husband and the shooting of a state senator and his wife last year (14 June 2025). It turns out he has been an evangelical missionary who has preached in the Democratic Republic of the Congo in recent years, and has long been a Trump supporter and a registered Republican voter.

Boelter has pleaded guilty to killing Melissa Hortman, a Democrat, and her husband Mark Hortman at their home in Champlin, a suburb of Minneapolis, and with shooting and wounding Democratic state Senator John Hoffman and his wife Yvette Hoffman at their home.

Videos show Boelter preaching from 2021 to 2023 at La Borne Matadi, a church in Matadi, on the western coast of the DRC. In one sermon he says ‘God is going to raise up apostles and prophets in America to correct his church.’ Boelter says he was ordained in 1993, claims a doctorate from Cardinal Stritch University, a private Catholic college in Wisconsin that was shut down in 2023, and says he studied at Christ for the Nations Institute in Dallas, a charismatic ‘Spirit-filled Bible School’. His other intended targets included Governor Tim Walz of Minnesota, the Democratic vice-presidential nominee last year, and Rashida Tlaib and Ilhan Omar, the first two Muslim women members of Congress.

He is due to be sentenced later this month (23 July 2026), when he faces two consecutive sentences of life imprisonment without the possibility of parole, plus 40 years.

To this day, Trump has had neither the courtesy nor the courage to pick up the phone and offer words of consolation and assurance to these three politicians or anyone else named on Boetler’s hit list. Then, on the other hand, perhaps it is no small mercy that he has not managed to shift the blame onto migrants or refugees, yet.

Q, Wolf or Sheep? True prophet or false?

We are sent out like sheep among wolves. We are, in a way, defenceless, because we renounce any use of violence. There are wolves out there eager to destroy us because, despite our message of love, justice and peace, we are seen as a threat to their activities and ambitions.

We are to be as wise as snakes and innocent as doves. We are to be as inventive and creative as we can be in dealing with the world. But we are to be innocent, not in the sense of being naive, but in the sense of being completely free of even any suspicion of wrongdoing. The ends do not justify the means.

At every Eucharist, we hear that Jesus in his Body is handed over to us: ‘This is my Body, which is given up for you.’

When we are handed over we are not to be anxious about what to say. The enemies of the Gospel do not have the final answer when it comes to truth, love and justice.

Of course, Jesus never calls on us to go out of our way to seek persecution or to be hated, and we are to make Christianity as attractive as possible. But Christianity and the values of the Kingdom are being traduced, supposedly in the name of Christ, by key people at the very heart of political life in the US today.

Has the time come when true Christians can run no further, or when it is clear we have to take a stand and cannot compromise? We need to know the sheep from the wolves, to be in some way as wise as serpents and innocent as doves, to be assured also of the promise that those who endure to the end will be saved.

At every Eucharist, we hear that Jesus in his Body is handed over to us: ‘This is my Body, which is given up for you’ ... Communion bread being prepared at Mount Athos (Photograph: Patrick Comerford)

Today’s Prayers (Friday 10 July 2026):

In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 5 to 11 July 2026 (pp 16-17), is ‘Faith in the Midst of Fractures’. This theme was introduced on Sunday with a reflection by the Revd Godfrey Owino Adera, Anglican priest, theologian, and lecturer at Saint Paul’s University, Limuru, Kenya.

The USPG prayer diary today (Friday 10 July 2026) invites us to pray:

Faithful God, we give thanks for the FeAST network and the way it nurtures learning, friendship, and justice-oriented theology. Bless the network with deepened relationships, shared vision, and long-lasting fruit that glorifies your name.

The Collect of the Day:

Almighty and everlasting God,
by whose Spirit the whole body of the Church
is governed and sanctified:
hear our prayer which we offer for all your faithful people,
that in their vocation and ministry
they may serve you in holiness and truth
to the glory of your name;
through our Lord and 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:

Grant, O Lord, we beseech you,
that the course of this world may be so peaceably ordered
by your governance,
that your Church may joyfully serve you in all godly quietness;
through Jesus Christ our Lord.

Additional Collect:

Almighty God,
send down upon your Church
the riches of your Spirit,
and kindle in all who minister the gospel
your countless gifts of grace;
through Jesus Christ our Lord.

Yesterday’s reflections

Continued tomorrow

‘See, I am sending you out like sheep …’ (Matthew 10: 16) … sheep on a farm in Comberford, between Lichfield and Tamworth in Staffordshire (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