Saint Joseph and Saint Etheldreda, the Catholic church in Rugeley, was designed by Charles Hansom and built in 1849-1851 (Photograph: Patrick Comerford, 2026)
Patrick Comerford
When I was in Rugeley this week and last week, I visited a number of churches in the area, including Saint Joseph and Saint Etheldreda, the Catholic church in Rugeley. The church has many links with the Wolseley family, which I was writing about earlier this week after my recent visit to the Wolseley Arms and the Wolseley Centre.
The church was built in the Gothic Revival style of the 19th century, and was designed by the architect Charles Hansom and built in 1849-1851, but its story also recalls the story of ‘recusant’ or Catholic families in Staffordshire, going back to the 17th century.
There were ‘some recusants’ in Rugeley in 1604, and Sir Richard Weston (1579-1658) of Hagley Hall, a judge and MP who fought as a royalist during the English civil war, was named as a ‘Papist’ in 1648.
Richard Weston, who built Hagley Hall in 1636, was the son of Ralph Weston of Rugeley, whose family traced its ancestry back to 1330 but did not settle at Hagley Manor until 1544. Richard Weston was educated at Exeter College, Oxford, and was called to the Bar by the Inner Temple in 1607. He was elected MP for Lichfield in 1614 and was re-elected in 1622. He became a judge in 1632, a Baron of the Exchequer in 1634 and was knighted in 1635. As MP for Lichfield, Weston chaired the committee for annexing Freeford prebend to the Vicarage of Sait Mary’s, Lichfield.
The tower, spire and west end of Saint Joseph and Saint Etheldreda Church in Rugeley (Photograph: Patrick Comerford, 2026)
Weston was impeached in 1641 but was not tried, and he joined the army of King Charles with his eldest son Richard in 1642. In September 1643, he was called to Oxford by the king. He was at Oxford when the royalist garrison surrendered in 1646, and by then Parliament had voted to remove him as a judge.
Weston’s son Richard Weston was MP Stafford in 1640-1642 and was a royalist. After the defeat at Oxford, he fled with Ralph Sneyd and James Rugeley to the Isle of Man, where they were welcomed by the king. The younger Richard Weston was taken prisoner at Colchester in July 1648 and was killed for the future Charles II on the Isle of Man in 1652.
The older Richard Weston wrote a short will on 18 November 1655, in which he declared he could not bring himself to dispose of his estate, as ‘these late troublesome times have much impoverished me’, and the ‘death of my late dear wife hath much troubled my mind’. He died at Rugeley on 18 March 1658, but his place of burial is not known. As his eldest son Richard had been killed in 1652, he was succeeded by his second son, Ralph.
The west door of the Church of Saint Joseph and Saint Etheldreda, Rugeley (Photograph: Patrick Comerford, 2026)
Only nine ‘papists’ in Rugeley were mentioned in 1780. But by 1836 evening services were being held each Sunday in a temporary Roman Catholic church in Rugeley, and by 1839, Mass was being said there on Sunday mornings. Father Thomas Green of Tixall bought a site for building a church in 1842 from Henry Paget (1768-1854), 1st Marquis of Anglesey, who lived at Beaudesert and who had lost a leg fighting at the Battle of Waterloo in 1815.
Meanwhile, the Catholic mission in Rugeley was served by a priest from Tixall until a resident priest, Father John Grenside, was appointed to Rugeley in 1846. Mass was said in the school from 1847 until at least 1849, and in 1848, when the mission was described as ‘paralysed with poverty’, there were about 500 Catholics in and near Rugeley.
The Church of Saint Joseph and Saint Etheldreda was built in 1849-1851, and takes its dedication from the names of the two principal founders, Joseph Whitgreave (1823-1885) of Heron’s Court, Rugeley, and his sister, Sister Etheldreda, a Benedictine nun.
The church was designed by the architect Charles Francis Hansom (1817-1888), a prominent Roman Catholic Victorian architect who primarily designed in the Gothic Revival style. He was the brother of Joseph Aloysius Hansom (1803-1882), architect and designer of the Hansom cab.
The church has an aisled nave of six bays, chancel, north chapel, south vestry, and a tall west tower. It is built of local stone given generously by Lord Anglesey, ‘without limit or restriction’.
On entering the church, visitors’ eyes are drawn immediately to the East Window, the High Altar and the reredos. The window was the gift of Sir Charles Wolseley (1846-1931), 9th baronet, of Wolseley Hall: he had inherited the family title and estates at the age of 8, and married Anna Theresa Murphy (1862-1937), the daughter of a wealthy Irish-American property tycoon and papal count who sought titled husbands for Anna and her three sisters.
The window was made by Hardman and Powell of Birmingham, associated with AWN Pugin, the architect of the Gothic Revival in church architecture, on many of his churches. The centre light depicts the Good Shepherd and on either side are Saint Joseph and Saint Etheldreda. The other two saints depicted are Saint Thomas Aquinas, recalling Canon Thomas Duckett who was the parish priest when the glass was installed, and Saint Charles Borromeo, in honour of Sir Charles Wolseley.
The Whitgreave grave in the churchyard at Saint Joseph and Saint Etheldreda Church, Rugeley (Photograph: Patrick Comerford, 2026)
The High Altar is of carved stone, and was once richly gilded. The panels represent the Annunciation (left), the Crucifixion (centre) and the Ascension. Between these are narrow panels of Saint Joseph and Saint Etheldreda.
The reredos formerly had a pinnacled throne above the tabernacle, and a wooden cross. The throne was removed in 1938 when the church was being repainted because, Father Walshe, said it obscured much of the East Window.
The sanctuary once had rich fresco work in traditional gothic style by Hopkins of Abergavenny in 1885, but this was painted over in 1939. The south wall above the sedilia was covered with eight panels in gold on red within gothic canopies in brown, grey and black, depicting the instruments of the Passion.
The south side of Saint Joseph and Saint Etheldreda Church, Rugeley (Photograph: Patrick Comerford, 2026)
The Lady Chapel, with its Caen stone and alabaster altar, was the gift of Helen Gulson, niece of Josiah Spode IV who left Hawkesyard to the Dominicans. The carvings represent the Annunciation and the Nativity, and above the canopy is a marble crucifix. There are statues of Saint Helen, mother of Constantine, and Saint Catherine of Siena.
The ceiling is decorated in blue. The chapel has two stained glass windows and a statue of the Virgin Mary and the Christ Child, a gift of Edward Wolseley (1848-1935), who was baptised in the church.
The window behind the altar depicts the Virgin Mary and the Christ Child in the centre, with Saint Catherine of Alexandria and Saint Elizabeth of Hungary on either side. The three-light window on the north wall depicts the Presentation in the Temple and is a memorial to Joseph Whitgreave. The small windows at the top have medallions of Saint Rose of Lima, Saint Joseph and Saint Etheldreda. At the foot is a depiction of Joseph and Etheldreda Whitgreave offering the church to God.
Near the entrance to the Lady Chapel is a brass memorial with the coat of arms of Lord Anglesey. He was an advocate of Catholic Emancipation and was twice Lord Lieutenant of Ireland (1828-1829, 1830-1833).
A carved oak altar is by Pugin, as is the confessional. The chancel and baptistry screens are of wrought iron by Harris, local iron founders, and the aisles have carved stone panels representing the Stations of the Cross. =
The church has two bells, dating from 1546 and 1848. The Lady bell, with the inscription ‘Sancta Maria ora pro nobis’, was cast in 1546 for an unknown church in Gloucestershire. It may be one of the last Lady bells before the Reformation and was bought for £80.
The church was solemnly opened in August 1851 and was consecrated 100 years later in June 1951.
An octagonal spire and flying buttresses were added to the tower in 1868. Around 1930, a turret that had formed part of the spire was found to be decayed and was removed. Further repairs to the spire were carried out in 1948.
Lord Anglesey also gave the stone for the presbytery, a gabled building south of the church and built at the same time. The former school was beyond it and the original plans envisaged a cloister linking the whole group.
Heron Court Hall (above) and Heron’s Nest (below) beside Saint Joseph and Saint Etheldreda Church, Rugeley (Photographs: Patrick Comerford, 2026)
The Sisters of the Christian Retreat opened Saint Anthony’s Convent at Heron’s Nest, on the corner of Heron Street and Lichfield Street, in 1901. But with the arrival of members of the order who were expelled from France, the convent moved in 1904 to Heron Court.
Heron Court Hall was built in the Gothic style in 1851 by Joseph Whitgreave. The convent used it as a retreat and teaching centre until the 1960s, when it was bought by Rugeley Billiards. Since then, many local businesses and clubs have made Heron Court Hall their home.
The graves of the Wolseley baronets in Saint Joseph and Saint Etheldreda churchyard, Rugeley (Photograph: Patrick Comerford, 2026)
are buried in the churchyard: Sir Charles Wolseley (1813-1854), 8th baronet; and Sir Charles Michael Wolseley, 9th baronet (1846-1931). The Wolseley family’s links with to the church have continued to the present day.
When Sir Charles Wolseley (1944-2018), the 11th Baronet, died on 5 March 2018, his funeral took place in Saint Joseph and Saint Etheldreda Church on 24 March 2018. His widow, the author Imogene (Jeannie) Wolseley (1943-2024), died in Rugeley on 11 July 2024 and Lady Wolseley’s funeral was held in the church on 26 July 2024.
• The Parish Priest is Father Peter Stonier. The weekend Mass Times are: Saturday Vigil Mass, 7 pm; Sunday Morning Mass, 8:30 am; Sunday Solemn Mass, 11 am; Sunday Evening Mass, 6:30 pm.
The west end of Saint Joseph and Saint Etheldreda Church, Rugeley (Photograph: Patrick Comerford, 2026)
17 April 2026
Words of consolation and
hope in Psalm 34 and
the collects at Evening Prayer
in Lichfield Cathedral
The Choir, Chapter Stalls and High Altar in Lichfield Cathedral before Evening Prayer yesterday (Photograph: Patrick Comerford, 2026)
Patrick Comerford
As the lies, mistruths, half-truths and misrepresentations continue to flow like torrents from the members of the Trump administration, from the Oval Office and from the White House, it is becoming increasingly difficult to imagine the depths to which these people can descend in a destructive vortex.
This week alone has seen Trump compare himself to Christ, healing the sick and raising the dead. He has virulently attacked the Pope and wrongly accused him of wanting Iran to have nuclear weapons.
We have seen JD Vance audaciously presuming to teach theology to the Pope.
We have seen Pete Hegseth quote a verse from Ezekiel that is not in the Bible but is, instead, from Quentin Tarantino’s Pulp Fiction, as Jules murders an unarmed man in cold blood.
It all descended into absolute alcoholic farce when Trump’s Treasury Secretary Scott Bessent mistakenly referred to the Strait of Hormuz as the ‘Straits of Vermouth’.
The very survival of the planet hangs on the decision-making capacity of these people. Where are we to find comfort, consolation and hope?
After a day of walking through the Staffordshire countryside, by canals and in fields, and through Rugeley, Armitage and Lichfield yesterday, I ended the day at Evening Prayer in Lichfield Cathedral.
Words of consolation in Psalm 34 at Evening Prayer in Lichfield Cathedral last night (Photograph: Patrick Comerford, 2026)
Some of the verses in Psalm 34, the psalm appointed for Evening Prayer, offered some of that much-sought comfort, consolation and hope in the face of these lies, misrepresentations, cruelty and bellicose war-mongering:
4 I sought the Lord and he answered me
and delivered me from all my fears …
6 This poor soul cried, and the Lord heard me
and saved me from all my troubles.
7 The angel of the Lord encamps around those who fear him
and delivers them.
8 O taste and see that the Lord is gracious;
blessed is the one who trusts in him.
9 Fear the Lord, all you his holy ones,
for those who fear him lack nothing.
10 Lions may lack and suffer hunger,
but those who seek the Lord
lack nothing that is good.
11 Come, my children, and listen to me;
I will teach you the fear of the Lord.
12 Who is there who delights in life
and longs for days to enjoy good things?
13 Keep your tongue from evil
and your lips from lying words
. 14 Turn from evil and do good;
seek peace and pursue it.
15 The eyes of the Lord are upon the righteous
and his ears are open to their cry.
16 The face of the Lord is against those who do evil,
to root out the remembrance of them from the earth.
17 The righteous cry and the Lord hears them
and delivers them out of all their troubles.
18 The Lord is near to the brokenhearted
and will save those who are crushed in spirit.
19 Many are the troubles of the righteous;
from them all will the Lord deliver them.
20 He keeps all their bones,
so that not one of them is broken.
21 But evil shall slay the wicked
and those who hate the righteous will be condemned.
22 The Lord ransoms the life of his servants
and will condemn none who seek refuge in him.
Words of consolation the collects at Evening Prayer in Lichfield Cathedral last night (Photograph: Patrick Comerford, 2026)
There was comfort and some consolation too last night in the Second Collect at Evening Prayer and the Third Collect, for Aid against all Perils:
O God, from whom all holy desires, all good counsels, and all just works do proceed: Give unto thy servants that peace which the world cannot give; that both our hearts may be set to obey thy commandments, and also that by thee we being defended from the fear of our enemies may pass our time in rest and quietness; through the merits of Jesus Christ our Saviour. Amen.
Lighten our darkness, we beseech thee, O Lord; and by thy great mercy defend us from all perils and dangers of this night; for the love of thy only Son, our Saviour, Jesus Christ. Amen.
Evening lights in the Cathedral Close in Lichfield before Evening Prayer in Lichfield Cathedral last night (Photograph: Patrick Comerford, 2026)
Patrick Comerford
As the lies, mistruths, half-truths and misrepresentations continue to flow like torrents from the members of the Trump administration, from the Oval Office and from the White House, it is becoming increasingly difficult to imagine the depths to which these people can descend in a destructive vortex.
This week alone has seen Trump compare himself to Christ, healing the sick and raising the dead. He has virulently attacked the Pope and wrongly accused him of wanting Iran to have nuclear weapons.
We have seen JD Vance audaciously presuming to teach theology to the Pope.
We have seen Pete Hegseth quote a verse from Ezekiel that is not in the Bible but is, instead, from Quentin Tarantino’s Pulp Fiction, as Jules murders an unarmed man in cold blood.
It all descended into absolute alcoholic farce when Trump’s Treasury Secretary Scott Bessent mistakenly referred to the Strait of Hormuz as the ‘Straits of Vermouth’.
The very survival of the planet hangs on the decision-making capacity of these people. Where are we to find comfort, consolation and hope?
After a day of walking through the Staffordshire countryside, by canals and in fields, and through Rugeley, Armitage and Lichfield yesterday, I ended the day at Evening Prayer in Lichfield Cathedral.
Words of consolation in Psalm 34 at Evening Prayer in Lichfield Cathedral last night (Photograph: Patrick Comerford, 2026)
Some of the verses in Psalm 34, the psalm appointed for Evening Prayer, offered some of that much-sought comfort, consolation and hope in the face of these lies, misrepresentations, cruelty and bellicose war-mongering:
4 I sought the Lord and he answered me
and delivered me from all my fears …
6 This poor soul cried, and the Lord heard me
and saved me from all my troubles.
7 The angel of the Lord encamps around those who fear him
and delivers them.
8 O taste and see that the Lord is gracious;
blessed is the one who trusts in him.
9 Fear the Lord, all you his holy ones,
for those who fear him lack nothing.
10 Lions may lack and suffer hunger,
but those who seek the Lord
lack nothing that is good.
11 Come, my children, and listen to me;
I will teach you the fear of the Lord.
12 Who is there who delights in life
and longs for days to enjoy good things?
13 Keep your tongue from evil
and your lips from lying words
. 14 Turn from evil and do good;
seek peace and pursue it.
15 The eyes of the Lord are upon the righteous
and his ears are open to their cry.
16 The face of the Lord is against those who do evil,
to root out the remembrance of them from the earth.
17 The righteous cry and the Lord hears them
and delivers them out of all their troubles.
18 The Lord is near to the brokenhearted
and will save those who are crushed in spirit.
19 Many are the troubles of the righteous;
from them all will the Lord deliver them.
20 He keeps all their bones,
so that not one of them is broken.
21 But evil shall slay the wicked
and those who hate the righteous will be condemned.
22 The Lord ransoms the life of his servants
and will condemn none who seek refuge in him.
Words of consolation the collects at Evening Prayer in Lichfield Cathedral last night (Photograph: Patrick Comerford, 2026)
There was comfort and some consolation too last night in the Second Collect at Evening Prayer and the Third Collect, for Aid against all Perils:
O God, from whom all holy desires, all good counsels, and all just works do proceed: Give unto thy servants that peace which the world cannot give; that both our hearts may be set to obey thy commandments, and also that by thee we being defended from the fear of our enemies may pass our time in rest and quietness; through the merits of Jesus Christ our Saviour. Amen.
Lighten our darkness, we beseech thee, O Lord; and by thy great mercy defend us from all perils and dangers of this night; for the love of thy only Son, our Saviour, Jesus Christ. Amen.
Evening lights in the Cathedral Close in Lichfield before Evening Prayer in Lichfield Cathedral last night (Photograph: Patrick Comerford, 2026)
Daily prayer in Easter 2026:
13, Friday 17 April 2026
Tsoureki, a sweet Greek bread traditionally served at Easter, on a table in Panormos, near Rethymnon, on Easter Day (Photograph: Patrick Comerford)
Patrick Comerford
Our Easter celebrations continue in the Church Calendar, and this week began with the Second Sunday of Easter (Easter II) or Easter in the calendar of the Greek. Easter is a 50-day season that continues until the Day of Pentecost.
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.
A variety of bread gathered in a basket (see John 6: 1-15) in Panormos, near Rethymnon in Crete (Photograph: Patrick Comerford)
John 6: 1-15 (NRSVA):
1 After this Jesus went to the other side of the Sea of Galilee, also called the Sea of Tiberias. 2 A large crowd kept following him, because they saw the signs that he was doing for the sick. 3 Jesus went up the mountain and sat down there with his disciples. 4 Now the Passover, the festival of the Jews, was near. 5 When he looked up and saw a large crowd coming towards him, Jesus said to Philip, ‘Where are we to buy bread for these people to eat?’ 6 He said this to test him, for he himself knew what he was going to do. 7 Philip answered him, ‘Six months’ wages[b] would not buy enough bread for each of them to get a little.’ 8 One of his disciples, Andrew, Simon Peter’s brother, said to him, 9 ‘There is a boy here who has five barley loaves and two fish. But what are they among so many people?’ 10 Jesus said, ‘Make the people sit down.’ Now there was a great deal of grass in the place; so they sat down, about five thousand in all. 11 Then Jesus took the loaves, and when he had given thanks, he distributed them to those who were seated; so also the fish, as much as they wanted. 12 When they were satisfied, he told his disciples, ‘Gather up the fragments left over, so that nothing may be lost.’ 13 So they gathered them up, and from the fragments of the five barley loaves, left by those who had eaten, they filled twelve baskets. 14 When the people saw the sign that he had done, they began to say, ‘This is indeed the prophet who is to come into the world.’
15 When Jesus realized that they were about to come and take him by force to make him king, he withdrew again to the mountain by himself.
Five loaves at the preparation for the Eucharist in the Greek Orthodox Church in Stony Stratford (Photograph: Patrick Comerford)
Today’s Reflections:
The feeding of the 5,000 is the only miracle – apart from the Resurrection – that is recorded in all four Gospels (see also Matthew 14: 13-21; Mark 6: 32-44; Luke 9: 10-17). The feeding of 4,000 is told by both Mark (Mark 8: 1-9) and Matthew (Matthew 15: 32-38), but by neither Luke nor John.
The story of the multiplication of the loaves and fish and the feeding of the 5,000 is told in a very similar way in all four Gospels, with only minor variations on the place of the miracle or the circumstances surrounding it.
Saint John alone tells us that the feeding and the teaching took place as the Feast of the Passover was drawing near, so both the action and the discourse are to be understood with those particular perspectives.
Some time has passed since the healing of the man by the pool in Jerusalem, the better part of a year perhaps, and we are now back in Galilee in the following spring for the second Passover narrative (see verse 4) in Saint John’s Gospel.
Commentators point to the shift from the Festival of the Booths in the previous chapter and to the significance of the second Passover. But sometimes I wonder are we in danger of missing one other point, no matter how insignificant it may seem at first reading?
There is a story about how the Puritans in New England worked themselves to death in the fields without getting much in return for their back-breaking efforts. So much so that they were in danger of starving to death until the wiser inhabitants of the land taught them a few home truths about living in harmony with the rhythms of the earth. There are times to plant. There are times to rest. There are times to work the soil. And there are times to let the soil rest.
Perhaps the gap between Chapter 5 and Chapter 6 is part of the Hidden Years of Jesus … when he was an adult, when he was in harmony with the rhythms of the earth and the rhythms of life, and when he was preparing for the harvest that is gathered in in Chapter 6.
The story of the multiplication of the loaves as told in John 6 has a number of key details that are intended to remind us as the readers of the Eucharist, and the Eucharistic narrative resumes in verses 51-58. But the story is also one that is full of Messianic hope and harvesting, and of Eucharistic promise, for it recalls the story of King David. When David first fled from King Saul, he fed his small group of followers, those who acknowledged him as the rightful king, with the priest’s bread, asking the priest: ‘Give me five loaves of bread, or whatever is here’ (I Samuel 21: 3).
The ‘other side’ in verse 1 refers to the eastern shore of the Sea of Galilee. It was named Tiberias after the city founded ca 20-26 CE by Herod Antipas and named after Tiberias Caesar. In this way, John places the last work done among the Galilean disciples in Gentile territory.
Here too the Galileans are following Jesus because of signs and miracles, and not because of faith (verse 2). Once again, we have the Johannine question about the link between seeing and believing, which we encountered dramatically in the Easter story of Thomas in last Sunday’s Gospel reading (John 20: 19-31).
Christ is seated on the top of the mountain (verse 3). What does this remind us of? The top of Mount Sinai? The mountain of the Transfiguration? The hill of Calvary outside Jerusalem?
This is the time approaching the second Passover (verse 4), so there is a build-up in the number of Passovers being recounted, bringing us towards an expectation of fulfilment at Passover.
Christ lifts up his eyes (verse 5). When the disciples rejoined Christ at the well in Sychar while he was talking with the Samaritan woman, he told them to ‘lift up their eyes’ (John 4: 35, translated in the NRSV as ‘look around you’) and to see the ‘harvest’ of the seed he had been sowing.
The introduction of Philip (verse 5) and Andrew (verse 8) as characters in the scene is typical of John’s style. They represent the disciples. Just as at Jacob’s Well, they have failed to buy or produce enough bread.
Philip’s faith is being tested (verse 6), and, by implication, the faith of all the disciples. Where the NRSV says ‘six months’ wages’ (verse 7), the original Greek says 200 denarii. A denarius was a day’s wage for an unskilled labourer.
John alone mentions the young boy or servant and the barley loaves (verse 9). Barley loaves were the food of poor people and for animals, but strikingly, the barley loaves in this story remind us of the time when Elisha who fed 100 men with 20 loaves of bread (II Kings 4: 42-44), saying: ‘For thus says the Lord, “They shall eat and have some left”.’ The feeding of the multitude therefore may be seen as a demonstrative prelude to Jesus’ words, ‘I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in will never be thirsty’ (John 6: 35).
The feeding with the fish is a prelude to, looks forward to, another meal by the shores of Lake Tiberias, ehen Jesus feeds the disciples with bread and fish (see John 21: 1-19). The fish is an early Christian symbol of faith in the Risen Christ: Ichthus (ἰχθύς, capitalised as ΙΧΘΥC) is the Greek word for fish, and can be read as an acrostic, a word formed from the first letters of several words, spelling out Ἰησοῦς Χριστός, Θεοῦ Υἱός, Σωτήρ (Iēsous Christos Theou Huios, Sōtēr, Jesus Christ, Son of God, Saviour).
Christ asks the disciples to make the people sit down – well, not so much to sit down as to recline (verse 10). They are asked to recline on the grass as they would at a banquet or a feast – just as he did with the disciples at the Last Supper.
Notice the Eucharistic actions in verse 11: Dom Gregory Dix identified the four-fold movement in the Eucharist as taking, blessing (giving thanks), breaking and giving.
John alone has Christ commanding the disciples to gather up the fragments lest they perish (verse 12). Gathering is an act of reverential economy towards the gifts of God. But we return later to the Eucharistic imagery here too. Meanwhile, the gathering also anticipates the gathering that takes place in connection with the work of the Son as he receives from the Father those who are given to him, ‘that I should lose nothing of all that he has given me …’ (John 6: 39; see also John 17: 12).
There are twelve baskets – one for each tribe of Israel and one for each of the twelve disciples (verse 13). Mark alone mentions fragments of fish being picked up too.
In Saint Mark’s Gospel, Christ forces his disciples to leave immediately (see Mark 6: 45). But only in Saint John’s Gospel (verse 15) are we given the reason for this: the people want to make Christ their earthly king (compare this with the reference to the test in verse 6). When they want to make him their king, they want to make him a political messiah, opposing Rome. But Jesus would not accept this way of being king or of being messiah (see John 18: 36).
In Saint John’s Gospel, the account of the Feeding of the Multitude is followed with the conversation Jesus has with the crowds who follow him to Capernaum. The main motif in the passage (verses 26-59) centres on Jesus saying: ‘I am that bread of life’ (verse 48). In this way, John links the Feeding of the Multitude with the feeding of the people in the wilderness with manna and with the heavenly banquet and the coming of the kingdom (see John 6: 25-40).
In the Fourth Gospel, the preceding food miracle is at the Wedding in Cana, where Jesus turns the water into wine. Now we have a miracle with bread. The Eucharistic connection of bread and wine is obvious even to the first-time reader.
The story of the multiplication of the loaves as told here has a number of key details that intended to remind the reader of the Eucharist, and the Eucharistic narrative resumes in verses 51-58.
• In verse 10, the crowd is asked to recline on the grass, as if they were at a banquet, a Passover meal or a wedding feast, just as Christ and the 12 ate while reclining at the Last Supper.
• Once again, notice the Eucharistic actions in verse 11. Dom Gregory Dix identified the four-fold movement in the Eucharist as taking, blessing (giving thanks), breaking and giving.
• John alone uses εὐχαριστήσας (eucharistisas, verse 11), from the verb εὐχαριστέω (eucharisteo), ‘to give thanks,’ from which we derive the word Eucharist for the liturgy.
• John alone depicts Christ himself distributing the bread as he will do again at the Last Supper.
• John alone has Christ commanding the disciples to gather up the fragments lest they perish. The Greek word συνάγω (synago, to gather up) gives us the word συναγωγή (synagogue) for the assembly of faith, and the word σύναξις (synaxis) for the gathering or first part of the Liturgy. The Greek word for ‘fragments’, κλάσμα (klasma), appears also in early Christian literature as the liturgical word for the host or the bread at the Eucharist.
Jesus puts no questions of belief to either the disciples or the crowd when he feeds them on the mountainside. They did not believe in the Resurrection – it had yet to happen. But Jesus feeds them, and feeds them indiscriminately. The disciples wanted to send them away, but Jesus wants to count them in. Christ invites more people to the banquet than we can fit into our churches.
Χριστὸς ἀνέστη!
Christ is Risen!
Five loaves in the Bretzel in ‘Little Jerusalem’ in Portobello in Dublin (Photograph: Patrick Comerford)
Today’s Prayers (Friday 17 April 2026):
‘Stocked with Hope’ provides the theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), pp 46-47. This theme was introduced on Sunday with a Programme Update by Mayank Thomas, Programme Manager, the Synodical Board of Social Services, Church of North India.
The USPG Prayer Diary today (Friday 17 April 2026) invites us to pray:
God, bless women like Shaila who are using small businesses to provide for their families. May her efforts reflect dignity, purpose, and hope for economic independence and community leadership.
The Collect:
Almighty Father,
you have given your only Son to die for our sins
and to rise again for our justification:
grant us so to put away the leaven of malice and wickedness
that we may always serve you
in pureness of living and truth;
through the merits of your Son Jesus Christ 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:
Lord God our Father,
through our Saviour Jesus Christ
you have assured your children of eternal life
and in baptism have made us one with him:
deliver us from the death of sin
and raise us to new life in your love, in the fellowship of the Holy Spirit,
by the grace of our Lord Jesus Christ.
Additional Collect:
Risen Christ,
for whom no door is locked, no entrance barred:
open the doors of our hearts,
that we may seek the good of others
and walk the joyful road of sacrifice and peace,
to the praise of God the Father.
Yesterday’s Reflections
Continued Tomorrow
Bread and wine as part of a simple meal in Rethymnon in Crete (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
Our Easter celebrations continue in the Church Calendar, and this week began with the Second Sunday of Easter (Easter II) or Easter in the calendar of the Greek. Easter is a 50-day season that continues until the Day of Pentecost.
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.
A variety of bread gathered in a basket (see John 6: 1-15) in Panormos, near Rethymnon in Crete (Photograph: Patrick Comerford)
John 6: 1-15 (NRSVA):
1 After this Jesus went to the other side of the Sea of Galilee, also called the Sea of Tiberias. 2 A large crowd kept following him, because they saw the signs that he was doing for the sick. 3 Jesus went up the mountain and sat down there with his disciples. 4 Now the Passover, the festival of the Jews, was near. 5 When he looked up and saw a large crowd coming towards him, Jesus said to Philip, ‘Where are we to buy bread for these people to eat?’ 6 He said this to test him, for he himself knew what he was going to do. 7 Philip answered him, ‘Six months’ wages[b] would not buy enough bread for each of them to get a little.’ 8 One of his disciples, Andrew, Simon Peter’s brother, said to him, 9 ‘There is a boy here who has five barley loaves and two fish. But what are they among so many people?’ 10 Jesus said, ‘Make the people sit down.’ Now there was a great deal of grass in the place; so they sat down, about five thousand in all. 11 Then Jesus took the loaves, and when he had given thanks, he distributed them to those who were seated; so also the fish, as much as they wanted. 12 When they were satisfied, he told his disciples, ‘Gather up the fragments left over, so that nothing may be lost.’ 13 So they gathered them up, and from the fragments of the five barley loaves, left by those who had eaten, they filled twelve baskets. 14 When the people saw the sign that he had done, they began to say, ‘This is indeed the prophet who is to come into the world.’
15 When Jesus realized that they were about to come and take him by force to make him king, he withdrew again to the mountain by himself.
Five loaves at the preparation for the Eucharist in the Greek Orthodox Church in Stony Stratford (Photograph: Patrick Comerford)
Today’s Reflections:
The feeding of the 5,000 is the only miracle – apart from the Resurrection – that is recorded in all four Gospels (see also Matthew 14: 13-21; Mark 6: 32-44; Luke 9: 10-17). The feeding of 4,000 is told by both Mark (Mark 8: 1-9) and Matthew (Matthew 15: 32-38), but by neither Luke nor John.
The story of the multiplication of the loaves and fish and the feeding of the 5,000 is told in a very similar way in all four Gospels, with only minor variations on the place of the miracle or the circumstances surrounding it.
Saint John alone tells us that the feeding and the teaching took place as the Feast of the Passover was drawing near, so both the action and the discourse are to be understood with those particular perspectives.
Some time has passed since the healing of the man by the pool in Jerusalem, the better part of a year perhaps, and we are now back in Galilee in the following spring for the second Passover narrative (see verse 4) in Saint John’s Gospel.
Commentators point to the shift from the Festival of the Booths in the previous chapter and to the significance of the second Passover. But sometimes I wonder are we in danger of missing one other point, no matter how insignificant it may seem at first reading?
There is a story about how the Puritans in New England worked themselves to death in the fields without getting much in return for their back-breaking efforts. So much so that they were in danger of starving to death until the wiser inhabitants of the land taught them a few home truths about living in harmony with the rhythms of the earth. There are times to plant. There are times to rest. There are times to work the soil. And there are times to let the soil rest.
Perhaps the gap between Chapter 5 and Chapter 6 is part of the Hidden Years of Jesus … when he was an adult, when he was in harmony with the rhythms of the earth and the rhythms of life, and when he was preparing for the harvest that is gathered in in Chapter 6.
The story of the multiplication of the loaves as told in John 6 has a number of key details that are intended to remind us as the readers of the Eucharist, and the Eucharistic narrative resumes in verses 51-58. But the story is also one that is full of Messianic hope and harvesting, and of Eucharistic promise, for it recalls the story of King David. When David first fled from King Saul, he fed his small group of followers, those who acknowledged him as the rightful king, with the priest’s bread, asking the priest: ‘Give me five loaves of bread, or whatever is here’ (I Samuel 21: 3).
The ‘other side’ in verse 1 refers to the eastern shore of the Sea of Galilee. It was named Tiberias after the city founded ca 20-26 CE by Herod Antipas and named after Tiberias Caesar. In this way, John places the last work done among the Galilean disciples in Gentile territory.
Here too the Galileans are following Jesus because of signs and miracles, and not because of faith (verse 2). Once again, we have the Johannine question about the link between seeing and believing, which we encountered dramatically in the Easter story of Thomas in last Sunday’s Gospel reading (John 20: 19-31).
Christ is seated on the top of the mountain (verse 3). What does this remind us of? The top of Mount Sinai? The mountain of the Transfiguration? The hill of Calvary outside Jerusalem?
This is the time approaching the second Passover (verse 4), so there is a build-up in the number of Passovers being recounted, bringing us towards an expectation of fulfilment at Passover.
Christ lifts up his eyes (verse 5). When the disciples rejoined Christ at the well in Sychar while he was talking with the Samaritan woman, he told them to ‘lift up their eyes’ (John 4: 35, translated in the NRSV as ‘look around you’) and to see the ‘harvest’ of the seed he had been sowing.
The introduction of Philip (verse 5) and Andrew (verse 8) as characters in the scene is typical of John’s style. They represent the disciples. Just as at Jacob’s Well, they have failed to buy or produce enough bread.
Philip’s faith is being tested (verse 6), and, by implication, the faith of all the disciples. Where the NRSV says ‘six months’ wages’ (verse 7), the original Greek says 200 denarii. A denarius was a day’s wage for an unskilled labourer.
John alone mentions the young boy or servant and the barley loaves (verse 9). Barley loaves were the food of poor people and for animals, but strikingly, the barley loaves in this story remind us of the time when Elisha who fed 100 men with 20 loaves of bread (II Kings 4: 42-44), saying: ‘For thus says the Lord, “They shall eat and have some left”.’ The feeding of the multitude therefore may be seen as a demonstrative prelude to Jesus’ words, ‘I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in will never be thirsty’ (John 6: 35).
The feeding with the fish is a prelude to, looks forward to, another meal by the shores of Lake Tiberias, ehen Jesus feeds the disciples with bread and fish (see John 21: 1-19). The fish is an early Christian symbol of faith in the Risen Christ: Ichthus (ἰχθύς, capitalised as ΙΧΘΥC) is the Greek word for fish, and can be read as an acrostic, a word formed from the first letters of several words, spelling out Ἰησοῦς Χριστός, Θεοῦ Υἱός, Σωτήρ (Iēsous Christos Theou Huios, Sōtēr, Jesus Christ, Son of God, Saviour).
Christ asks the disciples to make the people sit down – well, not so much to sit down as to recline (verse 10). They are asked to recline on the grass as they would at a banquet or a feast – just as he did with the disciples at the Last Supper.
Notice the Eucharistic actions in verse 11: Dom Gregory Dix identified the four-fold movement in the Eucharist as taking, blessing (giving thanks), breaking and giving.
John alone has Christ commanding the disciples to gather up the fragments lest they perish (verse 12). Gathering is an act of reverential economy towards the gifts of God. But we return later to the Eucharistic imagery here too. Meanwhile, the gathering also anticipates the gathering that takes place in connection with the work of the Son as he receives from the Father those who are given to him, ‘that I should lose nothing of all that he has given me …’ (John 6: 39; see also John 17: 12).
There are twelve baskets – one for each tribe of Israel and one for each of the twelve disciples (verse 13). Mark alone mentions fragments of fish being picked up too.
In Saint Mark’s Gospel, Christ forces his disciples to leave immediately (see Mark 6: 45). But only in Saint John’s Gospel (verse 15) are we given the reason for this: the people want to make Christ their earthly king (compare this with the reference to the test in verse 6). When they want to make him their king, they want to make him a political messiah, opposing Rome. But Jesus would not accept this way of being king or of being messiah (see John 18: 36).
In Saint John’s Gospel, the account of the Feeding of the Multitude is followed with the conversation Jesus has with the crowds who follow him to Capernaum. The main motif in the passage (verses 26-59) centres on Jesus saying: ‘I am that bread of life’ (verse 48). In this way, John links the Feeding of the Multitude with the feeding of the people in the wilderness with manna and with the heavenly banquet and the coming of the kingdom (see John 6: 25-40).
In the Fourth Gospel, the preceding food miracle is at the Wedding in Cana, where Jesus turns the water into wine. Now we have a miracle with bread. The Eucharistic connection of bread and wine is obvious even to the first-time reader.
The story of the multiplication of the loaves as told here has a number of key details that intended to remind the reader of the Eucharist, and the Eucharistic narrative resumes in verses 51-58.
• In verse 10, the crowd is asked to recline on the grass, as if they were at a banquet, a Passover meal or a wedding feast, just as Christ and the 12 ate while reclining at the Last Supper.
• Once again, notice the Eucharistic actions in verse 11. Dom Gregory Dix identified the four-fold movement in the Eucharist as taking, blessing (giving thanks), breaking and giving.
• John alone uses εὐχαριστήσας (eucharistisas, verse 11), from the verb εὐχαριστέω (eucharisteo), ‘to give thanks,’ from which we derive the word Eucharist for the liturgy.
• John alone depicts Christ himself distributing the bread as he will do again at the Last Supper.
• John alone has Christ commanding the disciples to gather up the fragments lest they perish. The Greek word συνάγω (synago, to gather up) gives us the word συναγωγή (synagogue) for the assembly of faith, and the word σύναξις (synaxis) for the gathering or first part of the Liturgy. The Greek word for ‘fragments’, κλάσμα (klasma), appears also in early Christian literature as the liturgical word for the host or the bread at the Eucharist.
Jesus puts no questions of belief to either the disciples or the crowd when he feeds them on the mountainside. They did not believe in the Resurrection – it had yet to happen. But Jesus feeds them, and feeds them indiscriminately. The disciples wanted to send them away, but Jesus wants to count them in. Christ invites more people to the banquet than we can fit into our churches.
Χριστὸς ἀνέστη!
Christ is Risen!
Five loaves in the Bretzel in ‘Little Jerusalem’ in Portobello in Dublin (Photograph: Patrick Comerford)
Today’s Prayers (Friday 17 April 2026):
‘Stocked with Hope’ provides the theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), pp 46-47. This theme was introduced on Sunday with a Programme Update by Mayank Thomas, Programme Manager, the Synodical Board of Social Services, Church of North India.
The USPG Prayer Diary today (Friday 17 April 2026) invites us to pray:
God, bless women like Shaila who are using small businesses to provide for their families. May her efforts reflect dignity, purpose, and hope for economic independence and community leadership.
The Collect:
Almighty Father,
you have given your only Son to die for our sins
and to rise again for our justification:
grant us so to put away the leaven of malice and wickedness
that we may always serve you
in pureness of living and truth;
through the merits of your Son Jesus Christ 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:
Lord God our Father,
through our Saviour Jesus Christ
you have assured your children of eternal life
and in baptism have made us one with him:
deliver us from the death of sin
and raise us to new life in your love, in the fellowship of the Holy Spirit,
by the grace of our Lord Jesus Christ.
Additional Collect:
Risen Christ,
for whom no door is locked, no entrance barred:
open the doors of our hearts,
that we may seek the good of others
and walk the joyful road of sacrifice and peace,
to the praise of God the Father.
Yesterday’s Reflections
Continued Tomorrow
Bread and wine as part of a simple meal in Rethymnon in Crete (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
16 April 2026
Reconnecting with youthful
memories and distant family
links in the streets of Rugeley
Anson Street, in the heart of Rugeley, seen from Market Square ... the Anson family, later Earls of Lichfield, acquired the ‘Manor’ of Rugeley in 1768 (Photograph: Patrick Comerford, 2026)
Patrick Comerford
On my bus journeys from Stafford and Rugeley to Lichfield this week and last week, I stopped off at Wolseley Bridge to visit the Wolseley Arms and the Wolseley Centre. But I also spent time this week and last in Rugeley in a return visit to a town I had known well in my late teens and early 20s.
As I was recalling yesterday, I had written a number of features for the Rugeley Mercury and the Lichfield Mercury as I was setting out on a career in journalism in the early 1970s. In those youthful years I had many friends in Rugeley and neighbouring Brereton, and they often brought me on Sundays to folk masses with the Dominicans at Spode House or Hawkesyard, about two miles east of Brereton.
There were distant family links too, I like to imagine. Anne Comberford, the youngest sister of William Comberford of Tamworth and Wednesbury who took part in the siege of Lichfield during the English civil war, married Benjamin Rugeley in 1634. He was a younger brother of Colonel Simon Rugeley (1598-1666), an important Parliamentarian leader during the civil war.
Benjamin Rugeley lived at Dunstall in Tatenhill, north-east of Lichfield. He was a younger son of Richard Rugeley (1564-1623) of Shenstone and his wife Mary Rugeley, daughter and co-heir of Thomas Rugeley (1539-1623) of Hawkesyard in Armitage.
Benjamin’s brother, Colonel Simon Rugeley of Shenstone and Tatenhill, inherited Hawkesyard but sold it to Sir Richard Skeffington (1590-1647) of Fisherwick, MP for Tamworth and Staffordshire, a second cousin of the Comberfords of Comberford Hall, and whose son, Sir John Skeffington (1632-1695), eventually acquired Comberford Hall.
Anne’s niece, Dorothy Colman, married Thomas Chetwynd (1561-1633) of Rugeley, ancestor of the Chetwynd baronets.
Rugeley is on the north-east edge of Cannock Chase and close to the River Trent. It is about half-way between Lichfield, 13 km (8 miles) to the south, and Stafford, 16 km (10 miles) to the north-west, and has a population of about 26,000.
Lower Hall, the former residence of the Chetwynd familhy, was demolished before 1800 … it may have stood on the site of the Old Post Office (Photograph: Patrick Comerford, 2026)
‘Rugelei’ was established by the Anglo-Saxons on a low ridge on a lea or clearing above the flood plain of the River Trent. William I confiscated the area from Edwin, son of Earl Aelfgar of Mercia, after a rebellion in 1071, and it is named in the Domesday Book (1086).
Rugeley was considered royal land and Cannock Chase was considered a royal forest. Richard the Lionheart sold Rugeley to the Bishop of Lichfield in 1189. Rugeley was still relatively small at this point. Rugeley had grown significantly by 1259 when Henry III granted a charter with the right to hold a weekly market and an annual three-day fair around Saint Augustine’s Day in early June. A weekly outdoor market continues to be held in the town.
The town thrived in the Middle Ages on iron workings and was also a site of glass manufacturing. During the Industrial Revolution the economy of Rugeley benefited first from the Trent and Mersey Canal and then from the arrival of the railway.
When Rugeley was held by the king as part of the confiscated lands of the Earls of Mercia. Richard I granted it to the Bishop of Lichfield in 1189 along with Cannock. By 1228 the overlordship of Brereton seems to have been held by the Bishop of Lichfield, and it descended with the manor of Rugeley until at least 1555.
The Dean and Chapter of Lichfield Cathedral, as rectors of Rugeley, leased the estate to Henry Puys in 1359. The estate had passed to Thomas Meverell by 1517, and it was inherited by his son Lewis Meverell who died in 1532.
Lewis Meverell’s daughter Mary married John Chetwynd of Ingestre and the house and lands passed in 1614 to his son Thomas Chetwynd (1561-1633) of Rugeley, who married Dorothy Colman, a niece of William Comberford and Anne (Comberford) Rugeley. The Chetwynd family derived their wealth chiefly from the local iron industry.
Rugeley was hit with two disastrous fires, in 1646 and again in 1709, There was a second disaster in 1709, when the Rising Brook that runs through Rugeley broke its banks and flooded the town that year. But the town survived these disasters and Rugeley was described in 1747 as ‘a handsome clean well-built town of exceeding pleasant and healthful situation’.
The clock tower is all that remains of Rugeley Town Hall on Market Square, built in 1878-1879 and largely demolished in 1978 (Photograph: Patrick Comerford, 2026)
The Rugeley estate descended through generations of the Chetwynd family until it was sold as the ‘Manor’ of Rugeley in 1768 Thomas Anson of Shugborough, later Viscount Anson and ancestor of the Earls of Lichfield. The ‘ancient timber house’ that once belonged to the Chetwynd and Anson family, stood opposite the parish church and close to Anson Street and Market Street.
Rugeley was described in 1834 as ‘the largest and handsomest market town in the Cuttlestone hundred’ in Stafforshire. For hundreds of years, Rugeley was an agricultural community and held regular sheep, cattle and horse fairs. This reached its peak in the mid-19th century and lasted until the 1930s. To this day, a street in the town centre in called Horsefair.
During my afternoon visit, I failed to recognise any of the pubs I might have known with my friends in Rugeley in the early 1970s. But there were other familiar sights, and I recognised some of my old friends’ former family homes.
Rugeley Town Hall was built at the corner of the Market Place and Anson Street on the site of the Shoulder of Mutton Inn. The site was provided by the lord of the manor, Thomas Anson, 2nd Earl of Lichfield, whose seat was at Shugborough Hall. The town hall was designed by William Tadman-Foulkes in the Gothic Revival style and opened in 1879.
For 80 years, from 1894 to 1974, the town had its own town council, Rugeley Urban District Council, based at Rugeley Town Hall. The town hall was largely demolished in 1978 and the tall clock tower is all that remains of the building.
<Landor House dates from 1649, when it was the residence of Erasmus Landor, grandfather of the poet Walter Savage Landor (Photograph: Patrick Comerford, 2026)
Across the street from the former town hall, Landor House dates from 1649, when it was the residence of Erasmus Landor, a mercer. The earliest features are the doorway, cornice and enriched keystones, the two wings are later. Robert Landor made alterations in 1733, including a new frontage, and it was sold by his grandson, the poet Walter Savage Landor. in 1808. By 1892 it was a branch of the National and Provincial Bank, later part of the NatWest Bank, which closed its Rugeley branch in September 2017.
Lower Hall, the former residence of the Chetwynds, was demolished before 1800. It possibly stood on the site of the Old Post Office (1910), which is now joined to the former Rugeley Foresters Jubilee Hall and Institute, built in 1909.
The Penny Bank on Anson Street was first built in 1817 and was rebuilt in 1844 and again in 1995.
The Penny Bank on Anson Street was first built in 1817 and was rebuilt in 1844 and again in 1995 (Photograph: Patrick Comerford, 2026)
Rugeley was a centre of industrial scale deep-shaft coal mining from the 1950s. The Lea Hall Colliery opened in July 1960 and was the first modern coal mine opened by the National Coal Board. The Central Electricity Generating Board built the two Rugeley power stations, Rugeley A and Rugeley B, and Rugeley became a major centre for electricity generation. As a consequence, the town grew quickly in the 1960s.
Rugeley power station was shut in 2016. The cooling towers, which had dominated the surrounding landscape for miles around for decades, were demolished in stages in 2021. After the power station and the colliery closed, rail freight through Rugeley was also cut back and Rugeley suffered a rise in unemployment.
The Globe Island memorial at the junction of Western Springs Road, Brereton Hill and Hagley Road, has four 9-ft concrete statues recalling the town’s mining heritage and industrial past. The sculptures were installed in 2015 and depict miners from the Brereton and Lea Hall Collieries.
he Four Sculptures show feature different figures: the Brereton Miner represents early miners with a pike and cap; the Rescue Miner faces towards the former Hednesford mine rescue station; the Lea Hall Miner represents the later, modern era of mining; and the Family or Community Statue focuses on the role of the community.
Many families in Rugeley have links to the former mining communities, and as former mining towns, Rugeley and Brereton suffer from a level of social deprivation. Following many years of demolition and regeneration a number of large industrial units have been built on the Towers Business Park, and in recent years, with the new popularity of canals, the Trent and Mersey Canal has brought additional tourism to the area.
The Globe Island memorial at the junction of Western Springs Road, Brereton Hill and Hagley Road recalle Rugeley’s mining heritage (Photograph: Patrick Comerford, 2026)
During my visits to Rugeley and Brereton in recent days, I also went for walks along the Trent and Mersey Canal in Rugeley and Armitage, and I went to see some of the churches, including the former church, primarily the tower and chancel of the former church, now known locally as the ‘Old Chancel’; Saint Augustine’s Church, built in 1822-1823 to replace the mediaeval parish church; Saint Joseph and Saint Etheldreda, the Gothic Revival Catholic church designed by Charles Hansom and built in 1849-1851; Saint Michael's Church in Brereton; the Methodist Church in Brereton; and the former Dominican Chapel at Spode House or Hawkesyard Hall, near Armitage.
But more about the churches of Rugeley, hopefully, in the days to come – and perhaps some stories about the canal and the pubs, and about some gruesome murders in the area too, one involving the Chetwynd family, and the others ending in burials in the churchyards.
‘Lonely Joe’ (2025), a fragmented steel sculpture on Brook Square by the artist Woody … he describes it as a piece made from the heart to offer comfort in the heart of the town (Photograph: Patrick Comerford, 2026)
Patrick Comerford
On my bus journeys from Stafford and Rugeley to Lichfield this week and last week, I stopped off at Wolseley Bridge to visit the Wolseley Arms and the Wolseley Centre. But I also spent time this week and last in Rugeley in a return visit to a town I had known well in my late teens and early 20s.
As I was recalling yesterday, I had written a number of features for the Rugeley Mercury and the Lichfield Mercury as I was setting out on a career in journalism in the early 1970s. In those youthful years I had many friends in Rugeley and neighbouring Brereton, and they often brought me on Sundays to folk masses with the Dominicans at Spode House or Hawkesyard, about two miles east of Brereton.
There were distant family links too, I like to imagine. Anne Comberford, the youngest sister of William Comberford of Tamworth and Wednesbury who took part in the siege of Lichfield during the English civil war, married Benjamin Rugeley in 1634. He was a younger brother of Colonel Simon Rugeley (1598-1666), an important Parliamentarian leader during the civil war.
Benjamin Rugeley lived at Dunstall in Tatenhill, north-east of Lichfield. He was a younger son of Richard Rugeley (1564-1623) of Shenstone and his wife Mary Rugeley, daughter and co-heir of Thomas Rugeley (1539-1623) of Hawkesyard in Armitage.
Benjamin’s brother, Colonel Simon Rugeley of Shenstone and Tatenhill, inherited Hawkesyard but sold it to Sir Richard Skeffington (1590-1647) of Fisherwick, MP for Tamworth and Staffordshire, a second cousin of the Comberfords of Comberford Hall, and whose son, Sir John Skeffington (1632-1695), eventually acquired Comberford Hall.
Anne’s niece, Dorothy Colman, married Thomas Chetwynd (1561-1633) of Rugeley, ancestor of the Chetwynd baronets.
Rugeley is on the north-east edge of Cannock Chase and close to the River Trent. It is about half-way between Lichfield, 13 km (8 miles) to the south, and Stafford, 16 km (10 miles) to the north-west, and has a population of about 26,000.
Lower Hall, the former residence of the Chetwynd familhy, was demolished before 1800 … it may have stood on the site of the Old Post Office (Photograph: Patrick Comerford, 2026)
‘Rugelei’ was established by the Anglo-Saxons on a low ridge on a lea or clearing above the flood plain of the River Trent. William I confiscated the area from Edwin, son of Earl Aelfgar of Mercia, after a rebellion in 1071, and it is named in the Domesday Book (1086).
Rugeley was considered royal land and Cannock Chase was considered a royal forest. Richard the Lionheart sold Rugeley to the Bishop of Lichfield in 1189. Rugeley was still relatively small at this point. Rugeley had grown significantly by 1259 when Henry III granted a charter with the right to hold a weekly market and an annual three-day fair around Saint Augustine’s Day in early June. A weekly outdoor market continues to be held in the town.
The town thrived in the Middle Ages on iron workings and was also a site of glass manufacturing. During the Industrial Revolution the economy of Rugeley benefited first from the Trent and Mersey Canal and then from the arrival of the railway.
When Rugeley was held by the king as part of the confiscated lands of the Earls of Mercia. Richard I granted it to the Bishop of Lichfield in 1189 along with Cannock. By 1228 the overlordship of Brereton seems to have been held by the Bishop of Lichfield, and it descended with the manor of Rugeley until at least 1555.
The Dean and Chapter of Lichfield Cathedral, as rectors of Rugeley, leased the estate to Henry Puys in 1359. The estate had passed to Thomas Meverell by 1517, and it was inherited by his son Lewis Meverell who died in 1532.
Lewis Meverell’s daughter Mary married John Chetwynd of Ingestre and the house and lands passed in 1614 to his son Thomas Chetwynd (1561-1633) of Rugeley, who married Dorothy Colman, a niece of William Comberford and Anne (Comberford) Rugeley. The Chetwynd family derived their wealth chiefly from the local iron industry.
Rugeley was hit with two disastrous fires, in 1646 and again in 1709, There was a second disaster in 1709, when the Rising Brook that runs through Rugeley broke its banks and flooded the town that year. But the town survived these disasters and Rugeley was described in 1747 as ‘a handsome clean well-built town of exceeding pleasant and healthful situation’.
The clock tower is all that remains of Rugeley Town Hall on Market Square, built in 1878-1879 and largely demolished in 1978 (Photograph: Patrick Comerford, 2026)
The Rugeley estate descended through generations of the Chetwynd family until it was sold as the ‘Manor’ of Rugeley in 1768 Thomas Anson of Shugborough, later Viscount Anson and ancestor of the Earls of Lichfield. The ‘ancient timber house’ that once belonged to the Chetwynd and Anson family, stood opposite the parish church and close to Anson Street and Market Street.
Rugeley was described in 1834 as ‘the largest and handsomest market town in the Cuttlestone hundred’ in Stafforshire. For hundreds of years, Rugeley was an agricultural community and held regular sheep, cattle and horse fairs. This reached its peak in the mid-19th century and lasted until the 1930s. To this day, a street in the town centre in called Horsefair.
During my afternoon visit, I failed to recognise any of the pubs I might have known with my friends in Rugeley in the early 1970s. But there were other familiar sights, and I recognised some of my old friends’ former family homes.
Rugeley Town Hall was built at the corner of the Market Place and Anson Street on the site of the Shoulder of Mutton Inn. The site was provided by the lord of the manor, Thomas Anson, 2nd Earl of Lichfield, whose seat was at Shugborough Hall. The town hall was designed by William Tadman-Foulkes in the Gothic Revival style and opened in 1879.
For 80 years, from 1894 to 1974, the town had its own town council, Rugeley Urban District Council, based at Rugeley Town Hall. The town hall was largely demolished in 1978 and the tall clock tower is all that remains of the building.
<Landor House dates from 1649, when it was the residence of Erasmus Landor, grandfather of the poet Walter Savage Landor (Photograph: Patrick Comerford, 2026)
Across the street from the former town hall, Landor House dates from 1649, when it was the residence of Erasmus Landor, a mercer. The earliest features are the doorway, cornice and enriched keystones, the two wings are later. Robert Landor made alterations in 1733, including a new frontage, and it was sold by his grandson, the poet Walter Savage Landor. in 1808. By 1892 it was a branch of the National and Provincial Bank, later part of the NatWest Bank, which closed its Rugeley branch in September 2017.
Lower Hall, the former residence of the Chetwynds, was demolished before 1800. It possibly stood on the site of the Old Post Office (1910), which is now joined to the former Rugeley Foresters Jubilee Hall and Institute, built in 1909.
The Penny Bank on Anson Street was first built in 1817 and was rebuilt in 1844 and again in 1995.
The Penny Bank on Anson Street was first built in 1817 and was rebuilt in 1844 and again in 1995 (Photograph: Patrick Comerford, 2026)
Rugeley was a centre of industrial scale deep-shaft coal mining from the 1950s. The Lea Hall Colliery opened in July 1960 and was the first modern coal mine opened by the National Coal Board. The Central Electricity Generating Board built the two Rugeley power stations, Rugeley A and Rugeley B, and Rugeley became a major centre for electricity generation. As a consequence, the town grew quickly in the 1960s.
Rugeley power station was shut in 2016. The cooling towers, which had dominated the surrounding landscape for miles around for decades, were demolished in stages in 2021. After the power station and the colliery closed, rail freight through Rugeley was also cut back and Rugeley suffered a rise in unemployment.
The Globe Island memorial at the junction of Western Springs Road, Brereton Hill and Hagley Road, has four 9-ft concrete statues recalling the town’s mining heritage and industrial past. The sculptures were installed in 2015 and depict miners from the Brereton and Lea Hall Collieries.
he Four Sculptures show feature different figures: the Brereton Miner represents early miners with a pike and cap; the Rescue Miner faces towards the former Hednesford mine rescue station; the Lea Hall Miner represents the later, modern era of mining; and the Family or Community Statue focuses on the role of the community.
Many families in Rugeley have links to the former mining communities, and as former mining towns, Rugeley and Brereton suffer from a level of social deprivation. Following many years of demolition and regeneration a number of large industrial units have been built on the Towers Business Park, and in recent years, with the new popularity of canals, the Trent and Mersey Canal has brought additional tourism to the area.
The Globe Island memorial at the junction of Western Springs Road, Brereton Hill and Hagley Road recalle Rugeley’s mining heritage (Photograph: Patrick Comerford, 2026)
During my visits to Rugeley and Brereton in recent days, I also went for walks along the Trent and Mersey Canal in Rugeley and Armitage, and I went to see some of the churches, including the former church, primarily the tower and chancel of the former church, now known locally as the ‘Old Chancel’; Saint Augustine’s Church, built in 1822-1823 to replace the mediaeval parish church; Saint Joseph and Saint Etheldreda, the Gothic Revival Catholic church designed by Charles Hansom and built in 1849-1851; Saint Michael's Church in Brereton; the Methodist Church in Brereton; and the former Dominican Chapel at Spode House or Hawkesyard Hall, near Armitage.
But more about the churches of Rugeley, hopefully, in the days to come – and perhaps some stories about the canal and the pubs, and about some gruesome murders in the area too, one involving the Chetwynd family, and the others ending in burials in the churchyards.
‘Lonely Joe’ (2025), a fragmented steel sculpture on Brook Square by the artist Woody … he describes it as a piece made from the heart to offer comfort in the heart of the town (Photograph: Patrick Comerford, 2026)
Daily prayer in Easter 2026:
12, Thursday 16 April 2026
An icon of the Holy Trinity by Hanna-Leena Ward in her recent exhibition in Lichfield Cathedral … there is explicit Trinitarian language in John 3: 34-35 (Photograph: Patrick Comerford, 2026)
Patrick Comerford
Our Easter celebrations continue in the Church Calendar, and this week began with the Second Sunday of Easter (Easter II) or, in the calendar of the Greek Orthodox Church, with Easter Day. The Calendar of the Church of England in Common Worship today remembers Isabella Gilmore (1842-1923), Deaconess; she was also a sister of the poet, artist and designer William Morris.
Before today 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.
Who is speaking in John 3: 31-36? … an icon of John the Baptist by Hanna-Leena Ward in her recent exhibition in Lichfield Cathedral (Photograph: Patrick Comerford, 2026)
John 3: 31-36 (NRSVA):
31 The one who comes from above is above all; the one who is of the earth belongs to the earth and speaks about earthly things. The one who comes from heaven is above all. 32 He testifies to what he has seen and heard, yet no one accepts his testimony. 33 Whoever has accepted his testimony has certified this, that God is true. 34 He whom God has sent speaks the words of God, for he gives the Spirit without measure. 35 The Father loves the Son and has placed all things in his hands. 36 Whoever believes in the Son has eternal life; whoever disobeys the Son will not see life, but must endure God’s wrath.
Who is speaking in John 3: 31-36? … an icon of John the Baptist by Hanna-Leena Ward in her recent exhibition in Lichfield Cathedral (Photograph: Patrick Comerford, 2026)
Today’s Reflections:
Today’s Gospel reading (John 3: 31-36) is a problematic text, with inherent problems in the text itself and problems with the interpretations of the passage.
Traditionally, this passage has been taken as the continued testimony of John the Baptist, which began in John 3: 27. Many recent scholars have seen verses 31-36 as the comments of the author of the Fourth Gospel. But some translations have quotation marks, others do not, and there are no quotation marks in the original text to indicate who is speaking, or who is commenting or making observations.
Typically, the passage is interpreted as a contrast between Jesus, the one coming from above, and John, the one from the earth. It is traditionally understood that this speaks of the ontology of these two figures, Christ being divine in nature, having come from heaven to earth, and John being of human nature, having his origin on earth. Some commentators have expanded the contrast with Christ to include all the Hebrew prophets before John.
But is this interpretation consistent with the flow of thought of the immediate context?
In verses 27-30, John testifies that Jesus has the greater role to play and that he must become greater while he himself must become less. Then verse 31, in this view, contrasts Christ and John, or perhaps John and all the prophets, asserting Christ’s superiority to John.
Verses 32-34 then tell why Christ’s testimony is superior to John’s and the remainder speaks of Christ’s position in God’s plan. But this interpretation is not without its problems.
These passages follow the conversation Jesus has been having with Nicodemus, which we have been reading over the past three days, from Monday to Wednesday.
Who is talking here, and who is speaking?
Is the speaker Jesus, who has been speaking to Nicodemus (John 3: 1-21)?
Is the speaker John the Baptist, who has been answering questions put to him (see John 3: 22-24)?
Or is the speaker the author of Saint John’s Gospel?
Since there is no punctuation in the original Greek, no quotation marks, no commas, no semicolons, no full stops, no question marks, it is a judgment call whether this is John the Baptist, John the Gospel writer, or even a summary of Jesus words to Nicodemus earlier in this Gospel. Certainly, the Greek text can be interpreted in any of these ways way precisely because quotation marks and punctuation marks are not there.
In the traditional interpretation, John 3: 31-36 is a continuation of John’s testimony about Jesus that began at verse 27. Another interpretation sees verses 31-36 as commentary by the Gospel writer. In this view, John’s testimony ends at verse 30 and verses 31-36 are the comments of the author on John and John’s testimony about Christ, as compared to that of the religious leaders.
The speech in this smaller section at the end of Chapter 3 appears to be a repetition of Christ’s address to Nicodemus earlier in the chapter, according to Raymond Brown, who points out that almost every one of the six verses here have a counterpart there.
I suppose, therefore, we should understand these verses in the light of the problem of Nicodemus. They represent the revelation of Jesus even if they appear, because of the context, to be the words of John the Baptist.
But some commentators see this passage as an explanation by John the Baptist for the reasons he must decrease while Christ must increase, and of the ways in which he is different from Jesus.
It is interesting that the words for testify and testimony in verses 33-34 are derived from the word μαρτυρία (martyria), which not only means witness, testimony or judicial evidence but also gives us the word martyr.
I am interested too in the Trinitarian interpretation that we may read into verses 34-35. We are witnesses not only to the mission, life and work of Jesus but witnesses to, martyrs for, the God who is revealed and who acts as Father, Son and Holy Spirit.
Χριστὸς ἀνέστη!
Christ is Risen!
‘The Father loves the Son and has placed all things in his hands’ (John 3: 35) … an icon of the Trinity in Saint Nektarios Church in Tsesmes, near Rethymnon in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 16 April 2026):
‘Stocked with Hope’ provides the theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), pp 46-47. This theme was introduced on Sunday with a Programme Update by Mayank Thomas, Programme Manager, the Synodical Board of Social Services, Church of North India.
The USPG Prayer Diary today (Thursday 16 April 2026) invites us to pray:
Lord, bless Christians in North India. Inspire them through informal interactions, prayers, and community events to find acceptance in the God who sees them.
The Collect:
Almighty Father,
you have given your only Son to die for our sins
and to rise again for our justification:
grant us so to put away the leaven of malice and wickedness
that we may always serve you
in pureness of living and truth;
through the merits of your Son Jesus Christ 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:
Lord God our Father,
through our Saviour Jesus Christ
you have assured your children of eternal life
and in baptism have made us one with him:
deliver us from the death of sin
and raise us to new life in your love, in the fellowship of the Holy Spirit,
by the grace of our Lord Jesus Christ.
Additional Collect:
Risen Christ,
for whom no door is locked, no entrance barred:
open the doors of our hearts,
that we may seek the good of others
and walk the joyful road of sacrifice and peace,
to the praise of God the Father.
Yesterday’s Reflections
Continued Tomorrow
A modern icon of the Trinity in the Cathedral of the Holy Trinity, Gibraltar (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
Our Easter celebrations continue in the Church Calendar, and this week began with the Second Sunday of Easter (Easter II) or, in the calendar of the Greek Orthodox Church, with Easter Day. The Calendar of the Church of England in Common Worship today remembers Isabella Gilmore (1842-1923), Deaconess; she was also a sister of the poet, artist and designer William Morris.
Before today 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.
Who is speaking in John 3: 31-36? … an icon of John the Baptist by Hanna-Leena Ward in her recent exhibition in Lichfield Cathedral (Photograph: Patrick Comerford, 2026)
John 3: 31-36 (NRSVA):
31 The one who comes from above is above all; the one who is of the earth belongs to the earth and speaks about earthly things. The one who comes from heaven is above all. 32 He testifies to what he has seen and heard, yet no one accepts his testimony. 33 Whoever has accepted his testimony has certified this, that God is true. 34 He whom God has sent speaks the words of God, for he gives the Spirit without measure. 35 The Father loves the Son and has placed all things in his hands. 36 Whoever believes in the Son has eternal life; whoever disobeys the Son will not see life, but must endure God’s wrath.
Who is speaking in John 3: 31-36? … an icon of John the Baptist by Hanna-Leena Ward in her recent exhibition in Lichfield Cathedral (Photograph: Patrick Comerford, 2026)
Today’s Reflections:
Today’s Gospel reading (John 3: 31-36) is a problematic text, with inherent problems in the text itself and problems with the interpretations of the passage.
Traditionally, this passage has been taken as the continued testimony of John the Baptist, which began in John 3: 27. Many recent scholars have seen verses 31-36 as the comments of the author of the Fourth Gospel. But some translations have quotation marks, others do not, and there are no quotation marks in the original text to indicate who is speaking, or who is commenting or making observations.
Typically, the passage is interpreted as a contrast between Jesus, the one coming from above, and John, the one from the earth. It is traditionally understood that this speaks of the ontology of these two figures, Christ being divine in nature, having come from heaven to earth, and John being of human nature, having his origin on earth. Some commentators have expanded the contrast with Christ to include all the Hebrew prophets before John.
But is this interpretation consistent with the flow of thought of the immediate context?
In verses 27-30, John testifies that Jesus has the greater role to play and that he must become greater while he himself must become less. Then verse 31, in this view, contrasts Christ and John, or perhaps John and all the prophets, asserting Christ’s superiority to John.
Verses 32-34 then tell why Christ’s testimony is superior to John’s and the remainder speaks of Christ’s position in God’s plan. But this interpretation is not without its problems.
These passages follow the conversation Jesus has been having with Nicodemus, which we have been reading over the past three days, from Monday to Wednesday.
Who is talking here, and who is speaking?
Is the speaker Jesus, who has been speaking to Nicodemus (John 3: 1-21)?
Is the speaker John the Baptist, who has been answering questions put to him (see John 3: 22-24)?
Or is the speaker the author of Saint John’s Gospel?
Since there is no punctuation in the original Greek, no quotation marks, no commas, no semicolons, no full stops, no question marks, it is a judgment call whether this is John the Baptist, John the Gospel writer, or even a summary of Jesus words to Nicodemus earlier in this Gospel. Certainly, the Greek text can be interpreted in any of these ways way precisely because quotation marks and punctuation marks are not there.
In the traditional interpretation, John 3: 31-36 is a continuation of John’s testimony about Jesus that began at verse 27. Another interpretation sees verses 31-36 as commentary by the Gospel writer. In this view, John’s testimony ends at verse 30 and verses 31-36 are the comments of the author on John and John’s testimony about Christ, as compared to that of the religious leaders.
The speech in this smaller section at the end of Chapter 3 appears to be a repetition of Christ’s address to Nicodemus earlier in the chapter, according to Raymond Brown, who points out that almost every one of the six verses here have a counterpart there.
I suppose, therefore, we should understand these verses in the light of the problem of Nicodemus. They represent the revelation of Jesus even if they appear, because of the context, to be the words of John the Baptist.
But some commentators see this passage as an explanation by John the Baptist for the reasons he must decrease while Christ must increase, and of the ways in which he is different from Jesus.
It is interesting that the words for testify and testimony in verses 33-34 are derived from the word μαρτυρία (martyria), which not only means witness, testimony or judicial evidence but also gives us the word martyr.
I am interested too in the Trinitarian interpretation that we may read into verses 34-35. We are witnesses not only to the mission, life and work of Jesus but witnesses to, martyrs for, the God who is revealed and who acts as Father, Son and Holy Spirit.
Χριστὸς ἀνέστη!
Christ is Risen!
‘The Father loves the Son and has placed all things in his hands’ (John 3: 35) … an icon of the Trinity in Saint Nektarios Church in Tsesmes, near Rethymnon in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 16 April 2026):
‘Stocked with Hope’ provides the theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), pp 46-47. This theme was introduced on Sunday with a Programme Update by Mayank Thomas, Programme Manager, the Synodical Board of Social Services, Church of North India.
The USPG Prayer Diary today (Thursday 16 April 2026) invites us to pray:
Lord, bless Christians in North India. Inspire them through informal interactions, prayers, and community events to find acceptance in the God who sees them.
The Collect:
Almighty Father,
you have given your only Son to die for our sins
and to rise again for our justification:
grant us so to put away the leaven of malice and wickedness
that we may always serve you
in pureness of living and truth;
through the merits of your Son Jesus Christ 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:
Lord God our Father,
through our Saviour Jesus Christ
you have assured your children of eternal life
and in baptism have made us one with him:
deliver us from the death of sin
and raise us to new life in your love, in the fellowship of the Holy Spirit,
by the grace of our Lord Jesus Christ.
Additional Collect:
Risen Christ,
for whom no door is locked, no entrance barred:
open the doors of our hearts,
that we may seek the good of others
and walk the joyful road of sacrifice and peace,
to the praise of God the Father.
Yesterday’s Reflections
Continued Tomorrow
A modern icon of the Trinity in the Cathedral of the Holy Trinity, Gibraltar (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
15 April 2026
A return visit to Wolseley
after 55 years and lunch
in the Wolseley Arms
The Wolseley Arms, by the River Trent, near Rugeley in Staffordshire (Photograph: Patrick Comerford, 2026)
Patrick Comerford
I think it must be about 55 years since I previously Wolseley and interviewed Sir Charles Wolseley for the Lichfield Mercury and the Rugeley Mercury.
I was supposed to be training as a chartered surveyor through Jones Lang Wootton in Dublin and London and at the College of Estate Management, then part of Reading University, Charles Wolseley even offered to take me on as a trainee with him at Smiths Gore in Lichfield. Butat that age I had my heart set on becoming a journalist instead.
I was about 19 at that time, and that interview and feature secured my first freelance contract, writing a short series of features for the Lichfield Mercury and the Rugeley Mercury.
I have since passed Wolseley on the route between Stafford and Lichfield a number of times, but some inexplicable reason had never paid a return visit in all those years. I revisited it for the first time last week, when I decided to hop off the Stafford-Lichfield bus at Wolseley Bridge to have lunch at the Wolseley Arms, to walk by the River Trent and the lakes, and to visit the Wolseley Centre on the former Wolseley estate.
Woseley Bridge replaced a mediaeval bridge swept away in a flood in 1795 (Photograph: Patrick Comerford, 2026)
Family tradition says the Wolseley estate was given to the family in Anglo-Saxon times by King Edgar in 975 AD as a reward for ridding the area of wolves. As a reminder of that tradition, the Wolseley family adopted the motto Homo Homini Lupus (‘Man is a wolf towards his fellow man’), with a hunting dog in the shield of their coat of arms and a wolf’s head as the crest.
The Wolseley Arms sits on the banks of the River Trent, beside Wolseley Bridge, about 3 km (2 miles). A mediaeval wayfarers’ chapel was built on the bridge, supposedly on the central arch, but it was swept away with the rest of the bridge in 1795.
The pub is said to date back to the 15th century and originally was a hunting lodge on the Wolseley estate before being transformed into a coaching inn on the Liverpool-London route, and at one time, as a staging post for coaches, over 100 horses were kept at the Wolseley Arms.
The Wolseley Arms, said to date back to the 15th century, was known for some decades as the the Roebuck Inn (Photograph: Patrick Comerford, 2026)
The Wolseley Arms was the regular meeting place of the founder members of the Trent and Mersey Canal Co over 250 years ago. The first public meeting of the canal company, chaired by Granville Leveson-Gower (1721-1803), Earl Gower and later Marquess of Stafford, met there on 30 December 1765. When work on building the canal started, the inaugural spade-full of soil was dug out by Josiah Wedgewood at a point close by the inn. The stone section of the canal was completed in 1771.
Much to the chagrin of Sir Charles Wolseley (1769-1846), the seventh baronet, the coach traffic at the Wolseley Arms included the ‘Convict Van’ that stopped there in June 1834 to change horses and feed the convicts. The 18 prisoners were each offered a meal of white bread, cold beef and half a pint of ale.
Wolseley had a radical reputation and might have been expected to be more sympathetic to the plight of prisoners: as a young man in Paris, it is said, he took part in the storming of the Bastille in 1789; and in 1820, a year after his election as an MP, he was jailed for 18 months on charges of sedition and conspiracy.
A faded image of Wolseley Hall in the Wolseley Arms (Photograph: Patrick Comerford, 2026)
The Wolseley Arms changed its name to the Roebuck Inn after the original Roebuck on the other side of the road closed in the 1870s. Apparently, the pub had become known as a place of ill-repute and the Wolseley family did not want their name linked with a place like that.
The old name was partly restored and it became the Roebuck and Wolseley Arms around 1952, and it was still known as both the Wolseley Arms and the Roebuck Inn in 1963, when the Rugeley Times suggested it was one of the few pubs in England known by two names and with two signs to reflect this.
However, only the Wolseley Arms sign remained by 1973. The Wolseley Arms was enlarged that year and given a makeover with a mediaeval theme. It was renovated again in July 1982 when it was officially opened by the photographer Patrick Anson, 5th Earl of Lichfield.
Viscount Wolseley’s coat-of-arms from his ex libris bookplate
The interior decorations and fittings include many mementoes of the Wolseley family, including a faded and jaded image of Wolseley Hall, the seat of the Wolseley family, which was damaged by fire in the 1950s and finally demolished in 1966.
Interestingly, the only portraits on the walls of the Wolseley Arms of members of the Wolseley family are two of Field Marshal Garnet Joseph Wolseley (1833-1913), 1st Viscount Wolseley. But he was actually from the Irish branch of the family, seated at Mount Wolseley in Co Carlow, and was born in Golden Bridge House, Inchicore, Dublin. When his military career was recognised with a peerage in 1885, he paid tribute to his family’s roots in Staffordshire, taking the title of Viscount Wolseley, of Wolseley in the County of Stafford.
In a similar vein, the only heraldic emblem of the Wolseley family decorating the interior of the Wolseley Arms is Viscount Wolseley’s coat-of-arms from his ex libris bookplate.
A portrait of Dublin-born Field Marshal Garnet Joseph Wolseley (1833-1913), 1st Viscount Wolseley, in the Wolseley Arms (Photograph: Patrick Comerford, 2026)
Outside, the Wolseley Arms has managed to mistakenly present the Wolseley coat-of-arms that gives the pub its name. The original arms display a white shield with a red talbot or hunting dog (argent, a talbot passant gules), but on the pub sign the dog has turned in colour to black (argent, a talbot passant sable), the helmet is that of an untitled man rather than a baronet, black and white feathers – seen often in ‘bucket shop’ or AI generated cheap versions of heraldry – have replaced the wolf’s head that was a play on the family’s name and the legend of clearing wolves from this part of Staffordshire, and the displays are devoid of the motto echoing the family legend, Homo Homini Lupus.
I admit to being a heraldry nerd, but I also have a life-long familiarity with the Wolseley arms in heraldry: they are an inversion of the colours on the Comberford and Comerford coat-of-arms (gules, a talbot passant argent), and there were close links between the two families over many generations.
I remember an earlier sign with the correct colours, and hope that this mistake in presenting the Wolseley arms can be rectified by the Wolseley Arms, of all places.
The Wolseley arms at the Wolseley Arms … with the wrong colours and missing the wolf's head crest and the motto referring to the wolf legend (Photograph: Patrick Comerford, 2026)
The Wolseley Arms is a charming country pub and one of the 180 country pubs in Vintage Inn group that includes the Hedgehog in Lichfield and the Fish and Eel at Dobb’s Weir, near Hoddesdon.
After an enjoyable lunch there, I walked along the banks of the River Trent and under Wolseley Bridge, and then across to the Wolseley Centre in the former gardens of Wolseley Hall. Sir Charles Wolseley took a brave step in 1987 when he returned to Wolseley with plans to open the 45-acre landscaped gardens, attracting 250,000 visitors a year.
Wolseley Garden Park cost £1.73 million and was opened by Lord Rothschild in 1990. But the place only took in between £26,000 and £30,000 on gate receipts in its first year. The bank withdrew funding before the garden park was completed, and so had little chance of succeeding. Charles was made bankrupt in 1996 with mounting debts of £2.5 to £3 million, which he blamed on the recession and high interest rates.
The sad failure of that promising venture ended with the Wolseley family losing the 1,490 acre estate and a home that had passed down through successive generations for 1,000 years or more – the latest generation had failed to keep the wolf from the door.
The Wolseley Visitor Centre and Nature Reserve opened in the ground of the former Wolseley estate in 2019 (Photograph: Patrick Comerford, 2026)
The Wolseley Visitor Centre and Nature Reserve has been a nature reserve and the headquarters of the Staffordshire Wildlife Trust since 2003.
Sir Charles Wolseley died at the age of 73 on 5 March 2018, and his funeral took place in Saint Joseph and Saint Etheldreda Catholic Church, Rugeley. The site at the Wolseley Centre was redeveloped later that year, and opened as the Wolseley Visitor Centre and Nature Reserve in 2019. The grounds extend to 11 ha (26 acres), including woodlands, lakes, pools and marshland with wildlife habitats, a boardwalk around the pools and marshland, wildflower meadows and display gardens, a sensory garden a café with views across the lake.
In the afternoon April sunshine, I hopped back on the Stafford to Lichfield bus outside the Wolseley Centre, and on a whim decided to stop off in Rugeley before continuing on to Lichfield and Evening Prayer in Lichfield Cathedral. But more about Rugeley, its churches, and some more memories from 55 years ago in the days to come, hopefully.
A walk in April sunshine by the lakes at the Wolseley Centre and nature reserve (Patrick Comerford, 2026)
Patrick Comerford
I think it must be about 55 years since I previously Wolseley and interviewed Sir Charles Wolseley for the Lichfield Mercury and the Rugeley Mercury.
I was supposed to be training as a chartered surveyor through Jones Lang Wootton in Dublin and London and at the College of Estate Management, then part of Reading University, Charles Wolseley even offered to take me on as a trainee with him at Smiths Gore in Lichfield. Butat that age I had my heart set on becoming a journalist instead.
I was about 19 at that time, and that interview and feature secured my first freelance contract, writing a short series of features for the Lichfield Mercury and the Rugeley Mercury.
I have since passed Wolseley on the route between Stafford and Lichfield a number of times, but some inexplicable reason had never paid a return visit in all those years. I revisited it for the first time last week, when I decided to hop off the Stafford-Lichfield bus at Wolseley Bridge to have lunch at the Wolseley Arms, to walk by the River Trent and the lakes, and to visit the Wolseley Centre on the former Wolseley estate.
Woseley Bridge replaced a mediaeval bridge swept away in a flood in 1795 (Photograph: Patrick Comerford, 2026)
Family tradition says the Wolseley estate was given to the family in Anglo-Saxon times by King Edgar in 975 AD as a reward for ridding the area of wolves. As a reminder of that tradition, the Wolseley family adopted the motto Homo Homini Lupus (‘Man is a wolf towards his fellow man’), with a hunting dog in the shield of their coat of arms and a wolf’s head as the crest.
The Wolseley Arms sits on the banks of the River Trent, beside Wolseley Bridge, about 3 km (2 miles). A mediaeval wayfarers’ chapel was built on the bridge, supposedly on the central arch, but it was swept away with the rest of the bridge in 1795.
The pub is said to date back to the 15th century and originally was a hunting lodge on the Wolseley estate before being transformed into a coaching inn on the Liverpool-London route, and at one time, as a staging post for coaches, over 100 horses were kept at the Wolseley Arms.
The Wolseley Arms, said to date back to the 15th century, was known for some decades as the the Roebuck Inn (Photograph: Patrick Comerford, 2026)
The Wolseley Arms was the regular meeting place of the founder members of the Trent and Mersey Canal Co over 250 years ago. The first public meeting of the canal company, chaired by Granville Leveson-Gower (1721-1803), Earl Gower and later Marquess of Stafford, met there on 30 December 1765. When work on building the canal started, the inaugural spade-full of soil was dug out by Josiah Wedgewood at a point close by the inn. The stone section of the canal was completed in 1771.
Much to the chagrin of Sir Charles Wolseley (1769-1846), the seventh baronet, the coach traffic at the Wolseley Arms included the ‘Convict Van’ that stopped there in June 1834 to change horses and feed the convicts. The 18 prisoners were each offered a meal of white bread, cold beef and half a pint of ale.
Wolseley had a radical reputation and might have been expected to be more sympathetic to the plight of prisoners: as a young man in Paris, it is said, he took part in the storming of the Bastille in 1789; and in 1820, a year after his election as an MP, he was jailed for 18 months on charges of sedition and conspiracy.
A faded image of Wolseley Hall in the Wolseley Arms (Photograph: Patrick Comerford, 2026)
The Wolseley Arms changed its name to the Roebuck Inn after the original Roebuck on the other side of the road closed in the 1870s. Apparently, the pub had become known as a place of ill-repute and the Wolseley family did not want their name linked with a place like that.
The old name was partly restored and it became the Roebuck and Wolseley Arms around 1952, and it was still known as both the Wolseley Arms and the Roebuck Inn in 1963, when the Rugeley Times suggested it was one of the few pubs in England known by two names and with two signs to reflect this.
However, only the Wolseley Arms sign remained by 1973. The Wolseley Arms was enlarged that year and given a makeover with a mediaeval theme. It was renovated again in July 1982 when it was officially opened by the photographer Patrick Anson, 5th Earl of Lichfield.
Viscount Wolseley’s coat-of-arms from his ex libris bookplate
The interior decorations and fittings include many mementoes of the Wolseley family, including a faded and jaded image of Wolseley Hall, the seat of the Wolseley family, which was damaged by fire in the 1950s and finally demolished in 1966.
Interestingly, the only portraits on the walls of the Wolseley Arms of members of the Wolseley family are two of Field Marshal Garnet Joseph Wolseley (1833-1913), 1st Viscount Wolseley. But he was actually from the Irish branch of the family, seated at Mount Wolseley in Co Carlow, and was born in Golden Bridge House, Inchicore, Dublin. When his military career was recognised with a peerage in 1885, he paid tribute to his family’s roots in Staffordshire, taking the title of Viscount Wolseley, of Wolseley in the County of Stafford.
In a similar vein, the only heraldic emblem of the Wolseley family decorating the interior of the Wolseley Arms is Viscount Wolseley’s coat-of-arms from his ex libris bookplate.
A portrait of Dublin-born Field Marshal Garnet Joseph Wolseley (1833-1913), 1st Viscount Wolseley, in the Wolseley Arms (Photograph: Patrick Comerford, 2026)
Outside, the Wolseley Arms has managed to mistakenly present the Wolseley coat-of-arms that gives the pub its name. The original arms display a white shield with a red talbot or hunting dog (argent, a talbot passant gules), but on the pub sign the dog has turned in colour to black (argent, a talbot passant sable), the helmet is that of an untitled man rather than a baronet, black and white feathers – seen often in ‘bucket shop’ or AI generated cheap versions of heraldry – have replaced the wolf’s head that was a play on the family’s name and the legend of clearing wolves from this part of Staffordshire, and the displays are devoid of the motto echoing the family legend, Homo Homini Lupus.
I admit to being a heraldry nerd, but I also have a life-long familiarity with the Wolseley arms in heraldry: they are an inversion of the colours on the Comberford and Comerford coat-of-arms (gules, a talbot passant argent), and there were close links between the two families over many generations.
I remember an earlier sign with the correct colours, and hope that this mistake in presenting the Wolseley arms can be rectified by the Wolseley Arms, of all places.
The Wolseley arms at the Wolseley Arms … with the wrong colours and missing the wolf's head crest and the motto referring to the wolf legend (Photograph: Patrick Comerford, 2026)
The Wolseley Arms is a charming country pub and one of the 180 country pubs in Vintage Inn group that includes the Hedgehog in Lichfield and the Fish and Eel at Dobb’s Weir, near Hoddesdon.
After an enjoyable lunch there, I walked along the banks of the River Trent and under Wolseley Bridge, and then across to the Wolseley Centre in the former gardens of Wolseley Hall. Sir Charles Wolseley took a brave step in 1987 when he returned to Wolseley with plans to open the 45-acre landscaped gardens, attracting 250,000 visitors a year.
Wolseley Garden Park cost £1.73 million and was opened by Lord Rothschild in 1990. But the place only took in between £26,000 and £30,000 on gate receipts in its first year. The bank withdrew funding before the garden park was completed, and so had little chance of succeeding. Charles was made bankrupt in 1996 with mounting debts of £2.5 to £3 million, which he blamed on the recession and high interest rates.
The sad failure of that promising venture ended with the Wolseley family losing the 1,490 acre estate and a home that had passed down through successive generations for 1,000 years or more – the latest generation had failed to keep the wolf from the door.
The Wolseley Visitor Centre and Nature Reserve opened in the ground of the former Wolseley estate in 2019 (Photograph: Patrick Comerford, 2026)
The Wolseley Visitor Centre and Nature Reserve has been a nature reserve and the headquarters of the Staffordshire Wildlife Trust since 2003.
Sir Charles Wolseley died at the age of 73 on 5 March 2018, and his funeral took place in Saint Joseph and Saint Etheldreda Catholic Church, Rugeley. The site at the Wolseley Centre was redeveloped later that year, and opened as the Wolseley Visitor Centre and Nature Reserve in 2019. The grounds extend to 11 ha (26 acres), including woodlands, lakes, pools and marshland with wildlife habitats, a boardwalk around the pools and marshland, wildflower meadows and display gardens, a sensory garden a café with views across the lake.
In the afternoon April sunshine, I hopped back on the Stafford to Lichfield bus outside the Wolseley Centre, and on a whim decided to stop off in Rugeley before continuing on to Lichfield and Evening Prayer in Lichfield Cathedral. But more about Rugeley, its churches, and some more memories from 55 years ago in the days to come, hopefully.
A walk in April sunshine by the lakes at the Wolseley Centre and nature reserve (Patrick Comerford, 2026)
Labels:
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Daily prayer in Easter 2026:
11, Wednesday 15 April 2026
‘For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life’ (John 3: 16) … a sculpture at ‘Bloom’ in the Phoenix Park, Dublin, in 2018 (Photograph: Patrick Comerford)
Patrick Comerford
Our Easter celebrations continue in the Church Calendar, and this week began with the Second Sunday of Easter (Easter II) or, in the calendar of the Greek Orthodox Church, with Easter Day.
The choir in Saint Mary and Saint Giles Church in Stony Stratford is still taking a break after the busy demands of Holy Week and Easter, so there are no rehearsals this evening. Meanwhile, I have anothermedical consultation later this morning. 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.
‘Those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God’ (John 3: 21) … darkness and light looking out into the world at the Church of the Transfiguration in Piskopiano in Crete (Photograph: Patrick Comerford)
John 3: 16-21 (NRSVA):
[Jesus said:] 16 ‘For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.
17 ‘Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him. 18 Those who believe in him are not condemned; but those who do not believe are condemned already, because they have not believed in the name of the only Son of God. 19 And this is the judgement, that the light has come into the world, and people loved darkness rather than light because their deeds were evil. 20 For all who do evil hate the light and do not come to the light, so that their deeds may not be exposed. 21 But those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God.’
The statue of Pythagoras by Nikolaos Ikaris (1989) on the harbour front in Pythagóreio on the Greek island of Samos (Photograph: Patrick Comerford)
Today’s Reflections:
In the readings for three days this week, from Monday to today, we are meeting Nicodemus, a prominent Pharisee, a rabbi, a teacher and a member of the Sanhedrin. He has a Greek name – Νικοδημος (Nikodemos) means ‘victory of the people’ – and this Greek name probably indicates he is an urbane and sophisticated man.
Nicodemus appears three times in Saint John’s Gospel:
1, He visits Christ at night to discuss Christ’s teachings (John 3: 1-21)
2, He reminds his colleagues in the Sanhedrin that the law requires that a person should be heard before being judged (John 7: 50-51)
3, At the Crucifixion, he provides the embalming spices and helps Joseph of Arimathea to prepare the body of Christ for burial (John 19: 39-42)
In this first encounter, Nicodemus comes to Christ by night. Perhaps he did not want to be seen consulting Jesus, who is newly-arrived in Jerusalem and is already causing a stir. But we should remember too that Saint John’s Gospel uses poetic and dramatic contrasts: heaven and earth, water and wine, seeing and believing, faith and doubt, truth and falseness. Here too we have the contrast between darkness and light, the world that is in darkness is being brought into the light of Christ.
Nicodemus is a good and pious Pharisee and member of the Sanhedrin, the highest Jewish religious court. But, despite his positive attitudes to the Mosaic Law, what is the foundation of his faith?
Nicodemus acknowledges Christ is a teacher sent by God. But is this enough – is it simply an understanding of Christ without faith? At this point, Nicodemus sees but does not believe; he has insight but does not have faith.
Christ’s reply puts the emphasis back on faith rather than on law, on believing more than seeing. But does Nicodemus understand this?
Nicodemus seems to misunderstand what he hears. He thinks Christ is speaking about a second physical, natural birth from a mother’s womb.
The dialogue that follows includes two of the most quoted passages in Saint John’s Gospel:
• ‘Very truly, I tell you, no one can see the kingdom of God without being born from above’ or ‘born again’ (verse 5)
• ‘For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life’ (verse 16)
For many, this saying in verse 6 is a summary of the whole Gospel. Martin Luther called this much-quoted verse ‘the Gospel in miniature’.
This passage is a favourite inscription to place on the outside walls of churches in China. But it is often translated in Chinese as ‘God so loved man (humanity) …’ It is not that God so loved the saved, or even all of humanity, or even the world, but that God so loved the cosmos (κόσμος), the whole created order, that he gave, or rather sent (ἔδωκεν, from δίδωμι) his only-begotten Son.
In Pythagorean thinking – and it is relevant that Saint John was in exile on Patmos, the neighbouring island of Samos, where Pythagoras was born – the cosmos (κόσμος) includes the arrangement of the stars, ‘the heavenly hosts’, as the ornament of the heavens (see I Peter 3: 3); it is not just the whole world, but the whole universe, the whole created order; it is earth and all that encircles the earth like its skin.
And this love is the beginning of Missio Dei, God’s mission – he sent (ἔδωκεν, from δίδωμι) his only-begotten Son.
To perish and to have eternal life are absolute alternatives.
By now, in today’s reading, the dialogue between Nicodemus and Christ turns to a monologue.
In verse 17, the same Greek verb (κρίνω) can mean to separate, to select or to condemn, and to approve and to judge. God’s purpose is not to condemn but to save. In verses 18-19, individuals judge themselves by hiding their evil deeds from the light of Christ’s holiness.
So what happened to Nicodemus who came to meet Christ in the darkness?
This is his first of three appearances in Saint John’s Gospel. He would have left Jesus that night challenged to ask whether he needed to move beyond the Law to an encounter with the living God, an encounter that brings death and rebirth. But we meet him again a second time when he states the law concerning the arrest of Christ during the Feast of Tabernacles (John 7: 45-51).
The third time we encounter Nicodemus follows the Crucifixion, when he helps Joseph of Arimathea in taking the body of Christ down from the cross before dark, and preparing the body for burial (John 19: 39-42).
So in the story of Nicodemus, we find birth is linked with death, new birth is linked with new life, and before darkness falls Nicodemus really comes to possess the Body of Christ, to hold the Body of Christ in his hands.
Nicodemus comes to Christ in the darkness, and is brought into the light. In this reading we come across, once again, the Johannine theme of the seeing and believing.
What would you miss if you could not see? What would you miss if you were blind?
So often, we take for granted not just our health and well-being but our physical senses too – our sight, speech, hearing, sense of smell and touch.
Many grieving and suffering people often wonder how or whether their suffering and the suffering of their children fit into God’s plans for the fullness of creation. Indeed, so often, too many of us turn aside from the needs of other people in their plight, and how many of us still believe that those in poverty and deprivation simply need to ‘pull themselves up’ or ‘to see the light’?
Christ’s compassion, caring and non-judgmental stance are in stark contrast with some who would like to claim the ground for conservative evangelicalism today, but who ignore the example of Christ.
Some years ago, in what looked like an interview with himself – the ultimate verbal equivalent of a ‘selfie’ – Professor Don Carson of Trinity Evangelical Divinity School arrogantly argued: ‘Christians who by their failure to proclaim the Christ of the gospel of the kingdom while they treat AIDS victims in their suffering here and now show themselves not really to believe all that the Bible says about fleeing the wrath to come. In the end, it is a practical atheism and a failure in love.’
Practical Christianity is reduced to practical atheism in this sharp judgment without any reference to the example of Christ in the Gospel.
On the dark side of evangelicalism, voices on the Christian right in the US, increasingly, are preaching that empathy has become a vice that manipulates caring people into accepting views such as abortion access, LGBTQ+ rights, illegal immigration and issues such as social and racial justice and the #MeToo movement.
Allie Beth Stuckey, the evangelical Baptist host of the podcast Relatable and a regular guest on Fox News, is the author of Toxic Empathy: How Progressives Exploit Christian Compassion (2024), arguing against many accepted Christian expressions of empathy. Joe Rigney of New Saint Andrews College, a fundamentalist college in Idaho, has published The Sin of Empathy: Compassion and its Counterfeits. He is part of the Communion of Reformed Evangelical Churches (CREC), whose members include the US Defence Secretary Pete Hegseth, who prayed publicly for ‘overwhelming violence of action against those who deserve no mercy’ and for God to ‘break the teeth of the ungodly.’
Stuckey and Rigney appeal to audiences that are firmly among Trump’s supposedly Christian base. As early as 2018, Rigney shared a platform with Hegseth’s far-right pastor, Doug Wilson, discussing ‘the sin of empathy’ and since 2023 Rigney has worked at Wilson’s Idaho church and seminary. After Bishop Mariann Budde’s sermon pleading with Trump to ‘have mercy’ on immigrants and LGBTQ+ people, Rigney accused her of ‘feminism is a cancer that enables the politics of empathetic manipulation’.
Canon Dana Colley Corsello, in a sermon in Washington National Cathedral, warned that ‘the arguments about toxic empathy are finding open ears because far-right-wing, white evangelicals are looking for a moral framework around which they can justify President Trump’s executive orders and policies.’
In today’s Gospel reading, Christ reminds Nicodemus that he has come into the world not to condemn the world, but in order that the world might be saved. He puts this into practice in the ways he heals the sick, feeds the hungry, brings sight to the blind, comforts those who mourn, putting into action what he proclaims in the synagogue in Nazareth immediately after his temptations in the wilderness, as being the heart of the Gospel:
‘The Spirit of the Lord is upon me,
because he has anointed me
to bring good news to the poor.
He has sent me to proclaim release to the captives
and recovery of sight to the blind,
to let the oppressed go free,
to proclaim the year of the Lord’s favour.’ (Luke 4: 18-19)
He sees their plight, and responds by showing what the Gospel truly means, what the Kingdom of God is truly like, with true empathy and compassion. As Saint Matthew’s Gospel records, ‘Then Jesus went about all the cities and villages, teaching in their synagogues, and proclaiming the good news of the kingdom, and curing every disease and every sickness. When he saw the crowds, he had compassion for them’ (Matthew 9: 35-36).
Χριστὸς ἀνέστη!
Christ is Risen!
’God so loved man (humanity)’ … Guizhou Theological Training Centre in Guiyang Province in central China (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 15 April 2026):
‘Stocked with Hope’ provides the theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), pp 46-47. This theme was introduced on Sunday with a Programme Update by Mayank Thomas, Programme Manager, the Synodical Board of Social Services, Church of North India.
The USPG Prayer Diary today (Wednesday 15 April 2026) invites us to pray:
Heavenly Father, guide the formation of grassroots women’s agencies in villages across CNI’s reach. May these groups act courageously to address domestic violence, access government schemes, and protect women’s rights.
The Collect:
Almighty Father,
you have given your only Son to die for our sins
and to rise again for our justification:
grant us so to put away the leaven of malice and wickedness
that we may always serve you
in pureness of living and truth;
through the merits of your Son Jesus Christ 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:
Lord God our Father,
through our Saviour Jesus Christ
you have assured your children of eternal life
and in baptism have made us one with him:
deliver us from the death of sin
and raise us to new life in your love, in the fellowship of the Holy Spirit,
by the grace of our Lord Jesus Christ.
Additional Collect:
Risen Christ,
for whom no door is locked, no entrance barred:
open the doors of our hearts,
that we may seek the good of others
and walk the joyful road of sacrifice and peace,
to the praise of God the Father.
Yesterday’s Reflections
Continued Tomorrow
‘Those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God.’ (John 3: 21) … darkness and light at the Harbour in Rethymnon in Crete (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
Our Easter celebrations continue in the Church Calendar, and this week began with the Second Sunday of Easter (Easter II) or, in the calendar of the Greek Orthodox Church, with Easter Day.
The choir in Saint Mary and Saint Giles Church in Stony Stratford is still taking a break after the busy demands of Holy Week and Easter, so there are no rehearsals this evening. Meanwhile, I have anothermedical consultation later this morning. 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.
‘Those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God’ (John 3: 21) … darkness and light looking out into the world at the Church of the Transfiguration in Piskopiano in Crete (Photograph: Patrick Comerford)
John 3: 16-21 (NRSVA):
[Jesus said:] 16 ‘For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.
17 ‘Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him. 18 Those who believe in him are not condemned; but those who do not believe are condemned already, because they have not believed in the name of the only Son of God. 19 And this is the judgement, that the light has come into the world, and people loved darkness rather than light because their deeds were evil. 20 For all who do evil hate the light and do not come to the light, so that their deeds may not be exposed. 21 But those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God.’
Today’s Reflections:
In the readings for three days this week, from Monday to today, we are meeting Nicodemus, a prominent Pharisee, a rabbi, a teacher and a member of the Sanhedrin. He has a Greek name – Νικοδημος (Nikodemos) means ‘victory of the people’ – and this Greek name probably indicates he is an urbane and sophisticated man.
Nicodemus appears three times in Saint John’s Gospel:
1, He visits Christ at night to discuss Christ’s teachings (John 3: 1-21)
2, He reminds his colleagues in the Sanhedrin that the law requires that a person should be heard before being judged (John 7: 50-51)
3, At the Crucifixion, he provides the embalming spices and helps Joseph of Arimathea to prepare the body of Christ for burial (John 19: 39-42)
In this first encounter, Nicodemus comes to Christ by night. Perhaps he did not want to be seen consulting Jesus, who is newly-arrived in Jerusalem and is already causing a stir. But we should remember too that Saint John’s Gospel uses poetic and dramatic contrasts: heaven and earth, water and wine, seeing and believing, faith and doubt, truth and falseness. Here too we have the contrast between darkness and light, the world that is in darkness is being brought into the light of Christ.
Nicodemus is a good and pious Pharisee and member of the Sanhedrin, the highest Jewish religious court. But, despite his positive attitudes to the Mosaic Law, what is the foundation of his faith?
Nicodemus acknowledges Christ is a teacher sent by God. But is this enough – is it simply an understanding of Christ without faith? At this point, Nicodemus sees but does not believe; he has insight but does not have faith.
Christ’s reply puts the emphasis back on faith rather than on law, on believing more than seeing. But does Nicodemus understand this?
Nicodemus seems to misunderstand what he hears. He thinks Christ is speaking about a second physical, natural birth from a mother’s womb.
The dialogue that follows includes two of the most quoted passages in Saint John’s Gospel:
• ‘Very truly, I tell you, no one can see the kingdom of God without being born from above’ or ‘born again’ (verse 5)
• ‘For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life’ (verse 16)
For many, this saying in verse 6 is a summary of the whole Gospel. Martin Luther called this much-quoted verse ‘the Gospel in miniature’.
This passage is a favourite inscription to place on the outside walls of churches in China. But it is often translated in Chinese as ‘God so loved man (humanity) …’ It is not that God so loved the saved, or even all of humanity, or even the world, but that God so loved the cosmos (κόσμος), the whole created order, that he gave, or rather sent (ἔδωκεν, from δίδωμι) his only-begotten Son.
In Pythagorean thinking – and it is relevant that Saint John was in exile on Patmos, the neighbouring island of Samos, where Pythagoras was born – the cosmos (κόσμος) includes the arrangement of the stars, ‘the heavenly hosts’, as the ornament of the heavens (see I Peter 3: 3); it is not just the whole world, but the whole universe, the whole created order; it is earth and all that encircles the earth like its skin.
And this love is the beginning of Missio Dei, God’s mission – he sent (ἔδωκεν, from δίδωμι) his only-begotten Son.
To perish and to have eternal life are absolute alternatives.
By now, in today’s reading, the dialogue between Nicodemus and Christ turns to a monologue.
In verse 17, the same Greek verb (κρίνω) can mean to separate, to select or to condemn, and to approve and to judge. God’s purpose is not to condemn but to save. In verses 18-19, individuals judge themselves by hiding their evil deeds from the light of Christ’s holiness.
So what happened to Nicodemus who came to meet Christ in the darkness?
This is his first of three appearances in Saint John’s Gospel. He would have left Jesus that night challenged to ask whether he needed to move beyond the Law to an encounter with the living God, an encounter that brings death and rebirth. But we meet him again a second time when he states the law concerning the arrest of Christ during the Feast of Tabernacles (John 7: 45-51).
The third time we encounter Nicodemus follows the Crucifixion, when he helps Joseph of Arimathea in taking the body of Christ down from the cross before dark, and preparing the body for burial (John 19: 39-42).
So in the story of Nicodemus, we find birth is linked with death, new birth is linked with new life, and before darkness falls Nicodemus really comes to possess the Body of Christ, to hold the Body of Christ in his hands.
Nicodemus comes to Christ in the darkness, and is brought into the light. In this reading we come across, once again, the Johannine theme of the seeing and believing.
What would you miss if you could not see? What would you miss if you were blind?
So often, we take for granted not just our health and well-being but our physical senses too – our sight, speech, hearing, sense of smell and touch.
Many grieving and suffering people often wonder how or whether their suffering and the suffering of their children fit into God’s plans for the fullness of creation. Indeed, so often, too many of us turn aside from the needs of other people in their plight, and how many of us still believe that those in poverty and deprivation simply need to ‘pull themselves up’ or ‘to see the light’?
Christ’s compassion, caring and non-judgmental stance are in stark contrast with some who would like to claim the ground for conservative evangelicalism today, but who ignore the example of Christ.
Some years ago, in what looked like an interview with himself – the ultimate verbal equivalent of a ‘selfie’ – Professor Don Carson of Trinity Evangelical Divinity School arrogantly argued: ‘Christians who by their failure to proclaim the Christ of the gospel of the kingdom while they treat AIDS victims in their suffering here and now show themselves not really to believe all that the Bible says about fleeing the wrath to come. In the end, it is a practical atheism and a failure in love.’
Practical Christianity is reduced to practical atheism in this sharp judgment without any reference to the example of Christ in the Gospel.
On the dark side of evangelicalism, voices on the Christian right in the US, increasingly, are preaching that empathy has become a vice that manipulates caring people into accepting views such as abortion access, LGBTQ+ rights, illegal immigration and issues such as social and racial justice and the #MeToo movement.
Allie Beth Stuckey, the evangelical Baptist host of the podcast Relatable and a regular guest on Fox News, is the author of Toxic Empathy: How Progressives Exploit Christian Compassion (2024), arguing against many accepted Christian expressions of empathy. Joe Rigney of New Saint Andrews College, a fundamentalist college in Idaho, has published The Sin of Empathy: Compassion and its Counterfeits. He is part of the Communion of Reformed Evangelical Churches (CREC), whose members include the US Defence Secretary Pete Hegseth, who prayed publicly for ‘overwhelming violence of action against those who deserve no mercy’ and for God to ‘break the teeth of the ungodly.’
Stuckey and Rigney appeal to audiences that are firmly among Trump’s supposedly Christian base. As early as 2018, Rigney shared a platform with Hegseth’s far-right pastor, Doug Wilson, discussing ‘the sin of empathy’ and since 2023 Rigney has worked at Wilson’s Idaho church and seminary. After Bishop Mariann Budde’s sermon pleading with Trump to ‘have mercy’ on immigrants and LGBTQ+ people, Rigney accused her of ‘feminism is a cancer that enables the politics of empathetic manipulation’.
Canon Dana Colley Corsello, in a sermon in Washington National Cathedral, warned that ‘the arguments about toxic empathy are finding open ears because far-right-wing, white evangelicals are looking for a moral framework around which they can justify President Trump’s executive orders and policies.’
In today’s Gospel reading, Christ reminds Nicodemus that he has come into the world not to condemn the world, but in order that the world might be saved. He puts this into practice in the ways he heals the sick, feeds the hungry, brings sight to the blind, comforts those who mourn, putting into action what he proclaims in the synagogue in Nazareth immediately after his temptations in the wilderness, as being the heart of the Gospel:
‘The Spirit of the Lord is upon me,
because he has anointed me
to bring good news to the poor.
He has sent me to proclaim release to the captives
and recovery of sight to the blind,
to let the oppressed go free,
to proclaim the year of the Lord’s favour.’ (Luke 4: 18-19)
He sees their plight, and responds by showing what the Gospel truly means, what the Kingdom of God is truly like, with true empathy and compassion. As Saint Matthew’s Gospel records, ‘Then Jesus went about all the cities and villages, teaching in their synagogues, and proclaiming the good news of the kingdom, and curing every disease and every sickness. When he saw the crowds, he had compassion for them’ (Matthew 9: 35-36).
Χριστὸς ἀνέστη!
Christ is Risen!
Today’s Prayers (Wednesday 15 April 2026):
‘Stocked with Hope’ provides the theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), pp 46-47. This theme was introduced on Sunday with a Programme Update by Mayank Thomas, Programme Manager, the Synodical Board of Social Services, Church of North India.
The USPG Prayer Diary today (Wednesday 15 April 2026) invites us to pray:
Heavenly Father, guide the formation of grassroots women’s agencies in villages across CNI’s reach. May these groups act courageously to address domestic violence, access government schemes, and protect women’s rights.
The Collect:
Almighty Father,
you have given your only Son to die for our sins
and to rise again for our justification:
grant us so to put away the leaven of malice and wickedness
that we may always serve you
in pureness of living and truth;
through the merits of your Son Jesus Christ 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:
Lord God our Father,
through our Saviour Jesus Christ
you have assured your children of eternal life
and in baptism have made us one with him:
deliver us from the death of sin
and raise us to new life in your love, in the fellowship of the Holy Spirit,
by the grace of our Lord Jesus Christ.
Additional Collect:
Risen Christ,
for whom no door is locked, no entrance barred:
open the doors of our hearts,
that we may seek the good of others
and walk the joyful road of sacrifice and peace,
to the praise of God the Father.
Yesterday’s Reflections
Continued Tomorrow
‘Those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God.’ (John 3: 21) … darkness and light at the Harbour in Rethymnon in Crete (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
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