Three Methodist churches or chapels in Leighton Buzzard came together to form Trinity Methodist Church on North Street (Photograph: Patrick Comerford)
Patrick Comerford
I have been catching up in recent days on memories of visiting churches and chapels in Leighton Buzzard in recent months. Leighton Buzzard has a long tradition of ‘independent’ and ‘nonconformist’ churches and chapels, and once had a strong Quaker presence, which continues in the Quaker Meeting House in North Street. But the other ‘nonconformist’ traditions in the town on the borders of Bedfordshire and Buckinghamshire include Methodists and Baptists, and there is interesting connection between these traditions.
Leighton Buzzard once had three Methodist churches or chapels, and so it seems theologically appropriate that when they came together the new church they built should be called Trinity Methodist Church.
The Bedford Circuit Book records the first society in the town in 1801 led by Samuel Copleston. His father had been the curate in Luton when John Wesley preached there.
Although Methodists in Leighton Buzzard first met in private homes, they grew rapidly and a chapel was built on Hockliffe Street in 1804, and was dedicated in 1805. At first, Leighton Buzzard was in the Bedford Circuit, but a separate Leighton Buzzard Circuit was formed in 1812.
The chapel on Hockliffe Street was said to be an unattractive building but it was extended twice. However, each time it quickly became insufficient for the needs congregation, and it was replaced by a much larger new chapel in 1865, and the old chapel was then bought by one the Baptist groups.
The former Wesleyan Church on Hockliffe Street, Leighton Buzzard was demolished in 1969
The new Methodist chapel was further along Hockliffe Street, it was capable of seating 1,500 people. This number was exceeded on special occasions, and there was a large Sunday School too. The basement was used for classrooms and a library, and two houses or manses were built on either side of the chapel for the ministers.
The Wesleyan and Primitive Methodists united in 1932 as the Methodist Church of Great Britain and in 1960 the Wesleyans at Hockliffe Street and the Atterbury Mission Hall gave up their premises and moved into the old Primitive Methodist chapel in North Street, which was renamed as Trinity Methodist Church.
The former Wesleyan church at Hockliffe Street was subsequently sold to the council and was finally demolished in 1969. All that remained was the former right-hand manse, at the entrance to the Hockliffe Street car park. A modern office building stands where the chapel used to be, and the left-hand manse disappeared to make way for the ring road.
Meanwhile, the Primitive Methodists made several attempts to consolidate their presence in the town with regular preaching from 1837 into the early 1840s. A local society was recorded later in the 1840s. A chapel was built in Mill Road in 1851 and a new Primitive Methodist circuit based on Leighton Buzzard was formed from Aylesbury Mission in 1862.
The original chapel was replaced in 1870 with a much larger one seating 400 people. This building was plagued with problems and eventually burnt down in 1889. This was a huge set-back for the ‘Prims’, but they secured land for a new chapel on North Street, and this was in 1890, on the site of the present Trinity Methodist Church.
This new chapel cost £2,340 to build and had seating for 500 people. A residence for the minister was also built, on the north side of the chapel. The chapel later had many changes, and was enlarged in 1967, when the adjoining residence was demolished to make room for the work.
There was also a Primitive Methodist Chapel in Linslade. The Primitive Methodist Jubilee Chapel was built in 1861 at the corner of Old Road and Station Road. During World War II, the chapel was converted to an engineering works. When it was demolished housing was built on the site.
In addition to the Wesleyan and Primitive Methodists, there was also an Atterbury Mission in Leighton Buzzard. This was at a small Methodist Mission House, built in 1885, at 83 Vandyke Road. The three Methodist congregations in the town – the Wesleyans, the Primitive Methodists and the Atterbury Mission – came together in 1960 to form the present Trinity Methodist Church.
Lake Street Baptist Chapel was built in an Italianate style in 1864, closed in 1972 and was demolished in 1983
The earliest references to Baptists in Leighton Buzzard are in returns by the Vicar of All Saints. ‘Anabaptists’ are mentioned in the returns for 1706, 1709, 1717 and 1720. Forty Anabaptists were recorded in 1706, with their own meeting house. An Anabaptist meeting was being once a fortnight In 1709 with about 40 people present. By 1717, about 15 families were meeting in the home of William Fenner, in 1720 they were meeting in two houses.
The General Baptist Church in Leighton Buzzard was founded at Lake Street by seven people ca 1772-1775. When the first pastor Joseph James arrived he reported that the ‘moral state of the town was deplorable, with bull-baiting and cock-fighting abounding’. A chapel and house were soon given to the church, and baptisms took place in the River Ouzel. By 1812 The Baptists had also opened a Sunday School by 1812.
A split divided the Baptists in Leighton Buzzard in 1832 when some members were dissatisfied with the pastor and with his open communion policy, left and formed the Strict Baptist Church. The original chapel was extended in 1834, and a new chapel was built on the site of the old one in Lake Street by 1864. This new chapel was built in an Italianate style, could swet 500 people and cost £900 to build.
As for the group that split from the original church, they moved into the former Wesleyan Methodist chapel in Hockliffe Street in 1865. The Baptist Church on Hockiliffe Street was rebuilt in 1892 at a cost of £4,000 and with seating for 670 people.
The Revd John Forrest Neilson became pastor of both Lake Street and Hockliffe Street Baptist church in 1961. The Lake Street Chapel closed in 1972 and the building was demolished in 1983. The site was later developed as a residential housing estate, named Chapel Mews.
Hockliffe Street Baptist Church in Leighton Buzzard (Photograph: Patrick Comerford)
Lecton House, beside Chapel Mews in Leighton Buzzard, is a Grade II building with many associations in the past with the town’s ‘nonconformist’ communities. It was built in 1845 as the Leighton Institute, a temperance hall. It has a Neoclassical stucco pedimented front with a tetrastyle Greek Ionic ‘pseudo portia’ and the date 1845 in Roman numerals, sash windows, panelled doors and a Welsh slate roof.
The building was financed by two local Quakers, John Dolin Bassett of Bassett’s Bank, and Hannah Grant. It served as an adult education centre and could accommodate 400 people.
The building was later transferred to a committee of 12 members of Lake Street Baptist Church, and by 1927, the Temperance Hall was owned by the trustees of Lake Street Baptist Chapel. Concerts were held there occasionally for the up-keep of the chapel, but as a Baptist building there were no whist drives or dances.
After World War II, the Temperance Hall on Lake Street was leased to the county authorities by the Baptist church trustees and in 1949 it became a branch library, with accommodation for the librarian. The library closed in 1979, when a new purpose-built library and arts centre opened on the opposite side of Lake Street. By 2009, the building was a gym or fitness centre known as Colloseum (sic). Today it is private housing.
Lecton House, beside Chapel Mews, was founded by Quakers and was later owned by the trustees of Lake Street Baptist Chapel (Photograph: Patrick Comerford)
• The Revd Seung-Wook Jung, the minister in Trinity Methodist Church, is on sabbatical, and the Revd Patrick Kandeh is providing cover; Sunday services are at 10:30, Morning Worship; 4 pm, Messy Church; and 6 pm, Evening Worship. Hockiliffe Street Baptist Church is in the early stages of a process to appoint a new senior minister; Sunday services are at 10:30 and 5:30.
Sunday services in Trinity Methodist Church are at 10:30, 4 pm and 6 pm (Photograph: Patrick Comerford)
▼
14 January 2026
Daily prayer in Christmas 2025-2026:
21, Wednesday 14 January 2026
Jesus heals Saint Peter’s Mother-in-Law … a stained-glass window in Saint John the Baptist Church, Blisworth, Northamptonshire (Photograph: Patrick Comerford)
Patrick Comerford
The 40-day season of Christmas continues until Candlemas or the Feast of the Presentation (2 February). This week began with the First Sunday of Epiphany (Epiphany I, 11 January 2026), with readings that focus on the Baptism of Christ.
The snowy, wintery weather of the last week or so forced the cancellation of the choir rehearsals in Saint Mary and Saint Giles Church, Stony Stratford, last Wednesday. But I am going to miss this evening’s rehearsals as we go to a funeral today, the first of two funerals in two days. 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, 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.
Jesus Heals Simon Peter's Mother-in-Law … a panel in a window in Saint Mary and Saint Giles Church, Stony Stratford (Photograph: Patrick Comerford)
Mark 1: 29-39 (NRSVA):
29 As soon as they left the synagogue, they entered the house of Simon and Andrew, with James and John. 30 Now Simon’s mother-in-law was in bed with a fever, and they told him about her at once. 31 He came and took her by the hand and lifted her up. Then the fever left her, and she began to serve them.
32 That evening, at sunset, they brought to him all who were sick or possessed with demons. 33 And the whole city was gathered around the door. 34 And he cured many who were sick with various diseases, and cast out many demons; and he would not permit the demons to speak, because they knew him.
35 In the morning, while it was still very dark, he got up and went out to a deserted place, and there he prayed. 36 And Simon and his companions hunted for him. 37 When they found him, they said to him, ‘Everyone is searching for you.’ 38 He answered, ‘Let us go on to the neighbouring towns, so that I may proclaim the message there also; for that is what I came out to do.’ 39 And he went throughout Galilee, proclaiming the message in their synagogues and casting out demons.
Jesus heals Saint Peter’s Mother-in-Law … a stained-glass window in Saint John the Baptist Church, Blisworth, Northamptonshire (Photograph: Patrick Comerford)
Today’s Reflections:
This morning’s Gospel reading at the Eucharist (Mark 1: 29-39) is the story of Christ healing Simon Peter’s mother-in-law.
There are four parts in this morning’s Gospel reading:
1, Jesus heals Simon Peter’s mother-in-law (verses 29-31);
2, Jesus heals many other people, including people with diseases and people who are exorcised of demons (verses 32-34);
3, Jesus retreats to a deserted place to prayer but is ‘hunted’ out by Simon and his companions (verses 35-38);
4, Jesus returns to preaching in the synagogues in Galilee (verse 39).
Most people Jesus meets in the Gospel stories are unnamed, so that many of the women he heals are not named too. Indeed, in the healing stories told of men, only Lazarus and Malchus are named. But the high priest’s servant Malchus is only named by John (John 18: 10), and not in the synoptic gospels. Mark refers to blind Bartimaeus, but this is a reference only to the name of the blind man’s father and not the name of the blind man himself (see Mark 10: 46).
In all the Gospel stories in which Jesus heals women, the women too are anonymous. In today’s Gospel reading, even Simon Peter’s mother-in-law remains unnamed, and she is identified only by her relationship to Simon Peter. Indeed, there is no reference at all to her daughter, Simon Peter’s wife.
All three synoptic gospels, Matthew, Mark, and Luke, tell this healing story (see Matthew 8: 14-15; Mark 1: 29-31; Luke 4: 38-40). Matthew says Jesus ‘touched’ the woman's hand, Mark say he ‘grasped’ it, and in Luke he simply ‘rebuked the fever’. Mark says the house was the home of Simon and Andrew, who both interceded with Jesus for the woman. Luke alone says she had a high fever.
The healing of Simon Peter’s mother-in-law is the first story of physical healing in Saint Luke’s Gospel, and it follows immediately after the first story of spiritual healing, of an unnamed man in the synagogue in Capernaum. In Saint Mark’s Gospel, this story follows immediately after the calling of the first disciples, Andrew, Peter, James and John. In all three synoptic Gospels, the healing of Peter’s mother-in-law and of a demon-possessed man trigger a wave of sick and possessed people being brought to Jesus.
Mother-in-law jokes illustrated many seaside postcards and were part of the stock-in-trade of comedians in the 1960s and well into the 1970s. Those mothers-in-law were never named, and the jokes served to emphasise the domestic role – perhaps servile role – of women in homes and families in those days.
But mothers-in-law were also mothers, grandmothers, aunts, sisters, wives, nieces and daughters; they had careers, hopes and ambitions, fears, illnesses, and sufferings; they had love and emotions; and they had names … none of which were acknowledged in those postcards or comic sketches.
Those attitudes were reinforced by many of the ways in which I have heard men in the past interpret this morning’s reading. Yet a closer reading of this story shows that it does not reinforce a woman’s place as being servile or secondary, the ‘complementarian’ view offered by some commentators who claim they are ‘conservative evangelicals.’
It is not a story about a woman taking a late Saturday morning weekend sleep-in on her bed, and then getting up ‘to make the tea’.
The verb for serving, διακονέω (diakoneo), used in verse 31 in reference to this woman means to wait, attend upon, serve, or to be an attendant or assistant. Later, in Acts and other places in the New Testament, it means to minister to, relieve, assist, or supply with the necessaries of life, or provide the means of living, to do the work of the διάκονος or deacon (see I Timothy 3: 10, 13; I Peter 4: 11), even to be in charge or to administer (see II Corinthians 3: 3, 8: 19-20; I Peter 1: 12, 4: 10).
The word describing this woman’s service also describes the angels who minister to Jesus after he is tempted in the wilderness (Mark 1: 13; Matthew 4: 11), the work of his female disciples (Luke 8: 1-3), and describes Martha of Bethany when she serves while her sister Mary sits at Jesus’s feet and learns, before Jesus specifically affirms Mary’s choice (Luke 10: 38-42).
Most significantly, this word describes Jesus himself, when he explains to his disciples that ‘whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be slave of all. For the Son of Man came not to be served but to serve, and to give his life a ransom for many’ (see Mark 10: 43-45).
Being healed is not just about personal relief but also about being restored to a place where one can serve and contribute to the community. The Book of Common Prayer describes God as the one ‘whose service is perfect freedom,’ and this is modelled by Peter’s mother-in-law. Her response to Jesus healing her is a model not just for women but for all Christian service.
In the kingdom, serving is not women’s work, it is the work of each and every one of us.
James Tissot ‘The Healing of Peter’s Mother-in-law’ (La guérison de la belle-mère de Pierre), 1886-1894 (Brooklyn Museum)
Today’s Prayers (Wednesday 14 January 2026):
The theme this week (11-17 January 2026) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Gaza Crisis Response’ (pp 18-19). This theme was introduced on Sunday with a Programme Update from the Diocese of Jerusalem.
The USPG Prayer Diary today (Wednesday 14 January 2026) invites us to pray:
Heavenly Father, we thank you for signs of hope like Walid’s recovery. May your Spirit empower continued acts of compassion, courage, and skill, even in the face of immense need.
The Collect:
Eternal Father,
who at the baptism of Jesus
revealed him to be your Son,
anointing him with the Holy Spirit:
grant to us, who are born again by water and the Spirit,
that we may be faithful to our calling as your adopted children;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Lord of all time and eternity,
you opened the heavens and revealed yourself as Father
in the baptism of Jesus your beloved Son:
by the power of your Spirit
complete the heavenly work of our rebirth
through the waters of the new creation;
through Jesus Christ our Lord.
Additional Collect:
Heavenly Father,
at the Jordan you revealed Jesus as your Son:
may we recognize him as our Lord
and know ourselves to be your beloved children;
through Jesus Christ our Saviour.
Yesterday’s Reflections
Continued Tomorrow
Christ Healing Peter’s Mother-in-Law … a fresco in Visoki Dečani Monastery, a Serbian Orthodox monastery in Kosovo and Metohija, 12 km south of Pec (© Copyright: Blago Fund Inc)
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
The 40-day season of Christmas continues until Candlemas or the Feast of the Presentation (2 February). This week began with the First Sunday of Epiphany (Epiphany I, 11 January 2026), with readings that focus on the Baptism of Christ.
The snowy, wintery weather of the last week or so forced the cancellation of the choir rehearsals in Saint Mary and Saint Giles Church, Stony Stratford, last Wednesday. But I am going to miss this evening’s rehearsals as we go to a funeral today, the first of two funerals in two days. 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, 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.
Jesus Heals Simon Peter's Mother-in-Law … a panel in a window in Saint Mary and Saint Giles Church, Stony Stratford (Photograph: Patrick Comerford)
Mark 1: 29-39 (NRSVA):
29 As soon as they left the synagogue, they entered the house of Simon and Andrew, with James and John. 30 Now Simon’s mother-in-law was in bed with a fever, and they told him about her at once. 31 He came and took her by the hand and lifted her up. Then the fever left her, and she began to serve them.
32 That evening, at sunset, they brought to him all who were sick or possessed with demons. 33 And the whole city was gathered around the door. 34 And he cured many who were sick with various diseases, and cast out many demons; and he would not permit the demons to speak, because they knew him.
35 In the morning, while it was still very dark, he got up and went out to a deserted place, and there he prayed. 36 And Simon and his companions hunted for him. 37 When they found him, they said to him, ‘Everyone is searching for you.’ 38 He answered, ‘Let us go on to the neighbouring towns, so that I may proclaim the message there also; for that is what I came out to do.’ 39 And he went throughout Galilee, proclaiming the message in their synagogues and casting out demons.
Jesus heals Saint Peter’s Mother-in-Law … a stained-glass window in Saint John the Baptist Church, Blisworth, Northamptonshire (Photograph: Patrick Comerford)
Today’s Reflections:
This morning’s Gospel reading at the Eucharist (Mark 1: 29-39) is the story of Christ healing Simon Peter’s mother-in-law.
There are four parts in this morning’s Gospel reading:
1, Jesus heals Simon Peter’s mother-in-law (verses 29-31);
2, Jesus heals many other people, including people with diseases and people who are exorcised of demons (verses 32-34);
3, Jesus retreats to a deserted place to prayer but is ‘hunted’ out by Simon and his companions (verses 35-38);
4, Jesus returns to preaching in the synagogues in Galilee (verse 39).
Most people Jesus meets in the Gospel stories are unnamed, so that many of the women he heals are not named too. Indeed, in the healing stories told of men, only Lazarus and Malchus are named. But the high priest’s servant Malchus is only named by John (John 18: 10), and not in the synoptic gospels. Mark refers to blind Bartimaeus, but this is a reference only to the name of the blind man’s father and not the name of the blind man himself (see Mark 10: 46).
In all the Gospel stories in which Jesus heals women, the women too are anonymous. In today’s Gospel reading, even Simon Peter’s mother-in-law remains unnamed, and she is identified only by her relationship to Simon Peter. Indeed, there is no reference at all to her daughter, Simon Peter’s wife.
All three synoptic gospels, Matthew, Mark, and Luke, tell this healing story (see Matthew 8: 14-15; Mark 1: 29-31; Luke 4: 38-40). Matthew says Jesus ‘touched’ the woman's hand, Mark say he ‘grasped’ it, and in Luke he simply ‘rebuked the fever’. Mark says the house was the home of Simon and Andrew, who both interceded with Jesus for the woman. Luke alone says she had a high fever.
The healing of Simon Peter’s mother-in-law is the first story of physical healing in Saint Luke’s Gospel, and it follows immediately after the first story of spiritual healing, of an unnamed man in the synagogue in Capernaum. In Saint Mark’s Gospel, this story follows immediately after the calling of the first disciples, Andrew, Peter, James and John. In all three synoptic Gospels, the healing of Peter’s mother-in-law and of a demon-possessed man trigger a wave of sick and possessed people being brought to Jesus.
Mother-in-law jokes illustrated many seaside postcards and were part of the stock-in-trade of comedians in the 1960s and well into the 1970s. Those mothers-in-law were never named, and the jokes served to emphasise the domestic role – perhaps servile role – of women in homes and families in those days.
But mothers-in-law were also mothers, grandmothers, aunts, sisters, wives, nieces and daughters; they had careers, hopes and ambitions, fears, illnesses, and sufferings; they had love and emotions; and they had names … none of which were acknowledged in those postcards or comic sketches.
Those attitudes were reinforced by many of the ways in which I have heard men in the past interpret this morning’s reading. Yet a closer reading of this story shows that it does not reinforce a woman’s place as being servile or secondary, the ‘complementarian’ view offered by some commentators who claim they are ‘conservative evangelicals.’
It is not a story about a woman taking a late Saturday morning weekend sleep-in on her bed, and then getting up ‘to make the tea’.
The verb for serving, διακονέω (diakoneo), used in verse 31 in reference to this woman means to wait, attend upon, serve, or to be an attendant or assistant. Later, in Acts and other places in the New Testament, it means to minister to, relieve, assist, or supply with the necessaries of life, or provide the means of living, to do the work of the διάκονος or deacon (see I Timothy 3: 10, 13; I Peter 4: 11), even to be in charge or to administer (see II Corinthians 3: 3, 8: 19-20; I Peter 1: 12, 4: 10).
The word describing this woman’s service also describes the angels who minister to Jesus after he is tempted in the wilderness (Mark 1: 13; Matthew 4: 11), the work of his female disciples (Luke 8: 1-3), and describes Martha of Bethany when she serves while her sister Mary sits at Jesus’s feet and learns, before Jesus specifically affirms Mary’s choice (Luke 10: 38-42).
Most significantly, this word describes Jesus himself, when he explains to his disciples that ‘whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be slave of all. For the Son of Man came not to be served but to serve, and to give his life a ransom for many’ (see Mark 10: 43-45).
Being healed is not just about personal relief but also about being restored to a place where one can serve and contribute to the community. The Book of Common Prayer describes God as the one ‘whose service is perfect freedom,’ and this is modelled by Peter’s mother-in-law. Her response to Jesus healing her is a model not just for women but for all Christian service.
In the kingdom, serving is not women’s work, it is the work of each and every one of us.
James Tissot ‘The Healing of Peter’s Mother-in-law’ (La guérison de la belle-mère de Pierre), 1886-1894 (Brooklyn Museum)
Today’s Prayers (Wednesday 14 January 2026):
The theme this week (11-17 January 2026) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Gaza Crisis Response’ (pp 18-19). This theme was introduced on Sunday with a Programme Update from the Diocese of Jerusalem.
The USPG Prayer Diary today (Wednesday 14 January 2026) invites us to pray:
Heavenly Father, we thank you for signs of hope like Walid’s recovery. May your Spirit empower continued acts of compassion, courage, and skill, even in the face of immense need.
The Collect:
Eternal Father,
who at the baptism of Jesus
revealed him to be your Son,
anointing him with the Holy Spirit:
grant to us, who are born again by water and the Spirit,
that we may be faithful to our calling as your adopted children;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Lord of all time and eternity,
you opened the heavens and revealed yourself as Father
in the baptism of Jesus your beloved Son:
by the power of your Spirit
complete the heavenly work of our rebirth
through the waters of the new creation;
through Jesus Christ our Lord.
Additional Collect:
Heavenly Father,
at the Jordan you revealed Jesus as your Son:
may we recognize him as our Lord
and know ourselves to be your beloved children;
through Jesus Christ our Saviour.
Yesterday’s Reflections
Continued Tomorrow
Christ Healing Peter’s Mother-in-Law … a fresco in Visoki Dečani Monastery, a Serbian Orthodox monastery in Kosovo and Metohija, 12 km south of Pec (© Copyright: Blago Fund Inc)
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










