The Shrine Church in Walsingham was built in 1931-1937 in a vaguely Italianate style (Photograph: Patrick Comerford, 2026)
Patrick Comerford
During my three or four days in Walsingham, where I was speaking at the Ecumenical Pilgrimage last week, I visited at least ten churches and chapels in Walsingham, including the Shrine Church and the Holy House, where much of our worship took place last week, and the Church of England Parish Church of Saint Mary and All Saints.
The Anglican Shrine occupies an island site in the small village of Little Walsingham in north Norfolk, close to the ruins of the original mediaeval priory. The present shrine was gradually created from 1931 on from derelict farm buildings and cottages, and a new Shrine Church was built in the south-east corner of beautiful grounds close to the centre of Little Walsingham.
The grounds include the Shrine Church, gardens, several chapels, a refectory, a café, a shrine shop, a visitors’ centre, the Pilgrim Hall, an orangery, the college, which is home to priests-associate when in residence, and a large number of residential blocks that provide accommodation for pilgrims.
At the heart of the Shrine Church is the Holy House (Photograph: Patrick Comerford, 2026)
At the heart of the Shrine Church is the Holy House, a replica of the house in Nazareth where the Virgin Mary heard from the Angel Gabriel at the Annunciation that she was to be the mother of Jesus.
The Shrine Church and the shrine date back to the appointment of Father Alfred Hope Patten as the Vicar of Walsingham in 1921. He rekindled Anglican interest in the pre-Reformation pilgrimage, and he created a new statue of Our Lady of Walsingham based on the image seen in the mediaeval seal of Walsingham Priory.
His statue was first set up in the Parish Church of Saint Mary and All Saints in 1922. From the first night that the statue was placed there, people gathered around it to pray, asking the Virgin Mary to join her prayers with theirs.
The trickle of pilgrims became a flood of large numbers as the 1920s unfolded, and a Pilgrim Hospice or hostel was opened to meet the needs of pilgrims. In 1931, a new Holy House encased in a small pilgrimage church was dedicated and the statue was moved there with great solemnity.
However, the then Bishop of Norfolk, Bertram Pollock, insisted in 1930 that Father Patten remove the image of Our Lady of Walsingham from the parish church. Undeterred, Patten sought financial help from supporters, principally Sir William Milner, and he was able to buy a suitable plot of land in the village with the intention of building a new Holy House enclosed within a small church.
The Shrine Church was designed by Sir William Milner and Romilly Bernard Craze (Photograph: Patrick Comerford, 2026)
The land on which the Shrine was built was donated by Sir William Frederick Victor Mordaunt Milner (1896-1960), and the Shrine Church was built around the Holy House – a replica of the home in Nazareth of Joseph, Mary and Jesus, the Holy Family.
The church was designed by the architects Milner & Craze, the architectural practice of Sir William Milner and Romilly Bernard Craze (1892-1974).
Sir William Frederick Victor Mordaunt Milner (1896-1960), who donated the site of the shrine, was the professional partner of Romilly Bernard Craze in the architectural firm of Milner & Craze from 1931. The architect Sir William Frederick Victor Mordaunt Milner (1893-1960) was a godson of Queen Mary and the son of Sir Frederick George Milner, Conservative MP for York (1883-1885) and Bassetlaw (1890-1906).
He was educated at Wellington College, Berkshire, and after time as a lieutenant during World War I he returned to Christ Church, Oxford (BA 1919, MA 1934). He was partner of Milner and Craze, architects in London and was a Fellow of the Royal Institute of British Architects (FRIBA).
Milner bought Parcevall Hall in 1927 from a Skipton antique dealer, Frank Laycock, and set about restoring the house with great skill and vision, preserving its original features, salvaging timbers from 17th century buildings and employing local master craftsmen to cut and dress the stone and recast plaster mouldings. He planted rare species from Western China and Tibet, and co-founded Harlow Carr Gardens near Harrogate.
Milner, who succeeded his father as the eighth baronet in 1931, was a deeply religious and shy man. He never married, and when he died in 1960 he bequeathed Parcevall Hall to the Guardians of the Shrine of Our Lady of Walsingham. The guardians now manage the estate and gardens, and the hall is leased and run by the Diocese of Leeds.
The liturgical east end of the Shrine Church (Photograph: Patrick Comerford, 2026)
Milner’s partner in Milner & Craze was the church architect Romilly Bernard Craze (1892-1974). Much of Craze’s work involved replacing or repairing churches destroyed or damaged during World War II, although he also produced some distinctive churches of his own.
Craze reordered many churches in the Diocese of London, and rebuilt (1953-1963) Pugin's Roman Catholic Cathedral of Saint George, Southwark (1841-1848) on the original plan, with details in what has been described as ‘a curiously desiccated Arts-and-Crafts Free Gothic’.
Milner & Craze built the Shrine Church in Walsingham in 1931-1937 in a vaguely Italianate style, with an interior that is spatially complex for such a small building. The design reflects many of the features that would have been familiar to mediaeval pilgrims.
It soon became apparent that the shrine church was too small for the growing number of pilgrims. It was extended to its present length In 1938. The original east end was pulled down, and its site marked in the pavement by a line of grey bricks. The chancel includes the stalls of the 20 Guardians of the Shrine with appropriate heraldic decoration.
The arcades carried on to form a new nave and choir, with an apse and various side-chapels. The new, enlarged church was blessed on Whit Monday 1938. The side aisles were added later in 1964 and 1972.
Sir Ninian Comper designed the reredos, three stained glass windows, the Holy House altar and two sets of vestments (Photograph: Patrick Comerford, 2026)
Patten’s desire to return to the richness in the Church’s worship and the ornamentation of its buildings is reflected in the colourful paintings, statues and decorative work in the Shrine Church.
The walls are richly decorated with murals, many of them designed and painted by the artist Enid Chadwick who lived in the village for many years until she died. Work by the architect Sir Ninian Comper in the church includes the reredos, three stained glass windows, the Holy House altar and two sets of vestments.
As the church expanded, so too did the number of small side chapels, each dedicated to a saint. The 15 chapels are also named after the mysteries of the Rosary.
The tomb-like memorials to Father Hope Patten, top, Bishop Mowbray Stephen O’Rorke, centre, and Father Arthur Tooth, below (Photograph: Patrick Comerford, 2026)
At the heart of the Shrine Church is the Holy House containing the image of Our Lady of Walsingham. The Holy House was rebuilt in brick in 1931, copying the dimensions of the original wooden house built by Lady Richeldis. It is effectively a shrine chapel within the much larger church.
On entering the Shrine Church from the Fountain Courtyard, the first thing visitors see is a memorial tomb to Father Patten beside the steps leading down to the well – although he was buried in the churchyard at Saint Mary and All Saints Church, Walsingham.
A similar monument commemorates Bishop Mowbray Stephen O’Rorke (1869-1953), second Bishop of Accra (1911-1924), later a Guardian of the Shrine at Our Lady of Walsingham.
A similar monument commemorates Father Arthur Tooth (1839 -1931), a priest who was prosecuted in 1876 for using proscribed liturgical practices at Saint James’s Church, Hatcham, and who was briefly imprisoned in 1877.
The well found during building work was rebuilt and incorporated into the Shrine Church (Photograph: Patrick Comerford, 2026)
When the foundations of the church were being dug in 1930s, the workers discovered an ancient well. Once cleared of debris, it provided a seemingly never-ending supply of pure fresh water. The well was rebuilt and incorporated into the Shrine Church and the healing service of sprinkling added to Shrine’s liturgy.
Facing the west doors, the Chapel of Saint Gabriel includes the Altar of the Annunciation. Above the altar is a copy of the Della Robbia terracotta panel showing the Angel Gabriel greeting the Blessed Virgin Mary at the Annunciation.
Walsingham was a restricted zone throughout World War II and closed to visitors. In May 1945, US forces based nearby organised the first Mass in the priory grounds since the Reformation. Three sisters of the Society of Saint Margaret moved to Walsingham in 1947 to assist at the shrine. The Priory of Our Lady, Walsingham was founded in 1955.
Father Patten combined the posts of Vicar of Walsingham and priest administrator of the Anglican shrine until he died in 1958. The Revd John Colin Stephenson then became administrator of the shrine, but declined to take on the role of vicar.
The Chapel of Saint Hugh and Saint Patrick, with wall paintings by Enid Chadwick (Photograph: Patrick Comerford, 2026)
The pilgrimage to Walsingham has been known as the National Pilgrimage since 1959. It moved from the Whit Monday bank holiday to the Spring bank holiday in 1971.
The gardens have been developed into a full-scale devotional landscape, with a miniature Golgotha and stations of the cross, culminating in a Hill of Calvary with three great crosses. Station 14 includes a model of the tomb at the Holy Sepulchre, with a with a figure of the body of Christ.
The Shrine Church and Holy House are open each day from dawn until dusk, the Shrine Gardens and the Guild of All Souls Chapel are open from 9 am to 7 pm.
Tthe Della Robbia terracotta panel showing the Angel Gabriel greeting the Blessed Virgin Mary at the Annunciation (Photograph: Patrick Comerford, 2026)
16 March 2026
Daily prayer in Lent 2026:
27, Monday 16 March 2026
Capernaum … with the synagogue on the left and the domes of the Greek Orthodox church in the backgroundPatrick Comerford
This week began with the Fourth Sunday in Lent (Lent IV, 15 March 2026) and Mothering Sunday. I have a hospital appointment later this morning for an echocardiogram, a non-invasive, ultrasound scan that uses sound waves to create live, moving images of the heart’s chambers, valves, and surrounding vessels. It assesses heart function, blood flow, and structure, and takes 30-60 minutes to diagnose issues such as heart failure, valve disease, and damage from heart attacks.
Meanwhile, 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.
The Greek Orthodox Church in Capernaum on the shores of the Sea of Galilee, with the Golan Heights in the distanceJohn 4: 43-54 (NRSVA):
43 When the two days were over, he went from that place to Galilee 44 (for Jesus himself had testified that a prophet has no honour in the prophet’s own country). 45 When he came to Galilee, the Galileans welcomed him, since they had seen all that he had done in Jerusalem at the festival; for they too had gone to the festival.
46 Then he came again to Cana in Galilee where he had changed the water into wine. Now there was a royal official whose son lay ill in Capernaum. 47 When he heard that Jesus had come from Judea to Galilee, he went and begged him to come down and heal his son, for he was at the point of death. 48 Then Jesus said to him, ‘Unless you see signs and wonders you will not believe.’ 49 The official said to him, ‘Sir, come down before my little boy dies.’ 50 Jesus said to him, ‘Go; your son will live.’ The man believed the word that Jesus spoke to him and started on his way. 51 As he was going down, his slaves met him and told him that his child was alive. 52 So he asked them the hour when he began to recover, and they said to him, ‘Yesterday at one in the afternoon the fever left him.’ 53 The father realized that this was the hour when Jesus had said to him, ‘Your son will live.’ So he himself believed, along with his whole household. 54 Now this was the second sign that Jesus did after coming from Judea to Galilee.
‘Ecce Signum’, Sean Lynch’s work on a gable end in East Square, Askeaton, Co Limerick … the healing in John 4 is the second of the seven signs (Photograph: Patrick Comerford)
Today’s Reflections:
The Dominican author and theologian, Cardinal Timothy Radcliffe, points out that that in the Bible, seven is the number of perfection. We know of the six days of creation and how God rested on the seventh. In Saint John’s Gospel, we have seven signs and seven ‘I AM’ sayings disclosing s who Jesus truly is.
In the Gospel reading at the Eucharist today (John 4: 43-54), we have two separate incidents that run together in Saint John’s Gospel: the return of Jesus to Galilee, and the second of the seven signs in the Fourth Gospel.
The first part of this reading (verses 43-45), recalling the return to Galilee, is a bridge passage, a link between two stories of encounters Jesus has with key non-Jewish figures – the Samaritan woman and the villagers of Sychar (see John 4: 1-42) and the royal official from Capernaum (verses 43-54). So with Nicodemus, the woman at the well, and the royal official, we have three key personalities, one Jewish, one Samaritan, and one Gentile.
In between the Samaritans and the Gentiles, Jesus continues on his journey from Jerusalem to Galilee, on the third day he arrives in Cana. So already, we are being prepared to hear about a story of life and death and new life.
We can find a link here between this story and the incident in Saint Luke’s Gospel (Luke 4: 14-21), when Jesus tells us that a prophet is without honour in his own country, and yet he appears at first to be received with honour in Galilee, as he was first received in the synagogues in Galilee when he returned from Jerusalem, according to Saint Luke (see Luke 4: 15).
Jesus says ‘a prophet has no honour in his own country’ (verse 44). But if Jesus believed that he would have no honour in ‘his own country’, why does John tell us that the Galileans ‘welcomed’ him? This same proverb is found in Matthew 13: 57, Mark 6: 4, and Luke 4: 24.
When Jesus comes to Nazareth and teaches in the synagogue, some local people who were there had probably been in Jerusalem when he had performed signs (see John 2: 23; 4: 45). If they had not been in Jerusalem, they would have heard about some of his miracles there. When Jesus arrives in his ‘hometown’, there must have been high expectations. Yet, some people start to ask questions. He may be a popular person and have a growing following. But Nazareth is his hometown, they all know all about him. And so, Jesus performs few miracles there.
He has returned to Galilee, to his ‘own country’ (verse 45), where a prophet is without honour. But when Jesus arrives in Galilee, the people there ‘welcome him’. From what we have seen in Matthew’s account of his arrival at Nazareth, we see virtually the same phenomena. Jesus returns to his ‘hometown’ and receives an initially warm welcome.
The people are aware of the miracles he performed in Jerusalem and now hope to see many more in their own town. But as they reflect on his origins and family background, they find they are not so sure. Has he come to bless the Gentiles as well as the Jews? What seems to start off well ends up in a very disappointing way, both for Christ and for those from his ‘hometown’.
A short-lived, superficial acceptance of Christ is not the same as an informed, long-term commitment. Although the Galileans initially welcomed Christ, this does not mean that they truly accept him as Messiah. His visit home is disappointing because, although he is initially welcomed, he is not truly honoured.
And yet this interlude also tells us that Christ came as the Saviour of Jews (these three verses), of Samaritans (the previous story), and of Gentiles (the next story) … in other words, of all people, and that he is the Saviour of the whole world.
On a first reading, the story about the healing of the royal official’s son in verses 46-54 seems similar to that of the healing of the centurion’s servant or slave (Matthew 8: 5-13; Luke 7: 2-10). But, despite the similarities, there are many differences. They can be summarised:
• The centurion was a Gentile; the royal official was probably a Gentile, although we are not told so – there is a possibility that he was Jewish.
• The centurion’s servant suffered from a paralysis; the royal official’s son was ill with a fever.
• The centurion lives in Capernaum; the royal official lives in Cana.
• The centurion’s faith is praised by Christ; the royal official and others are rebuked for a deficient faith.
• The centurion urges Jesus not to come, but only to speak the word; the royal official urges Jesus to come.
• The Centurion asks Jewish elders to plead his case; the royal official pleads personally with Jesus.
And so the story of Christ healing the royal official’s son is unique to the Fourth Gospel, as is most of the material in Saint John’s Gospel.
Jesus returns to Cana of Galilee (verse 46), where he turned water into wine at a wedding (John 2: 1-11). The NRSV translates βασιλικός (basilikós) as royal official, although other versions call him a ‘nobleman’. He was probably a servant of Herod, the Tetrarch of Galilee, who is referred to as a king in the New Testament (see Matthew 14: 9; Mark 6: 14, 22).
Capernaum was a border town, and it was there that this royal official heard that Jesus is back in Cana once again. The official’s son is at the point of death and this father is desperate. Jesus is now his last and only hope to save his son. He makes the 30 km journey to Cana to find Jesus, and there he begs him to return with him to Capernaum immediately and to heal his dying son.
At first reading, Christ’s response to the royal official appears disturbing: Then Jesus said to him, ‘Unless you see signs and wonders you will not believe.’ The NRSV in a footnote, and other translations, point out that the ‘you’ in verse 48 is plural, and not singular. Therefore, Jesus is speaking to a larger audience and not to, or not just to the royal official.
At first reading, as with the story of the Syro-Phoenician woman in Saint Mark’s Gospel (Mark 7: 24-30), who asks for healing for her daughter, Jesus appears to be caught with his compassion down. But back in Galilee, where a prophet is without honour among his own people, Jesus is not going to rush into performing a miracle to entertain the crowd and to draw attention to himself.
His words of rebuke may be in the hope of dispersing the crowd. He chides them for being interested only in his miracles and not taking to heart what the signs point to.
Certainly the official does not interpret these words as a personal rebuke. For he asks – perhaps even tells – Jesus to come back with him (verse 49).
Perhaps the crowds have left by now. Jesus’ next words are to tell the man: ‘Go; your son will live’ (verse 50). If the crowd has stayed around, these words would have sounded as though they were only intended to get rid of this persistent father, not as words of assurance. He probably headed back home on his own to Capernaum. The crowd disperses, the sign-seekers go away disappointed.
From this story, it appears that the royal official believes – but only to a degree, and not fully. The royal official did not get what we wanted. Jesus did not go back to Capernaum with him. He probably headed home wondering what was happening to his son (verses 51-52).
The man’s belief only comes to full fruition in verse 53, later that evening or perhaps a day later, when he hears that his son was healed at the time Jesus spoke to him. The father now knows he has witnessed a miracle, and he believes, along with his entire household. But this new belief in verse 53 is more informed than the belief in verse 50. It is now a belief in Jesus as the Messiah, as the Saviour of the world.
This is the second sign in Saint John’s Gospel (verse 54). The first sign was at Cana, when Jesus turned the water into wine on the third day, but when most of the guests at the wedding never knew what had happened. It was a ‘sign’ seen only by a few, but it results in the faith of the disciples (see John 2: 1-12).
So too with the second sign, also on the third day. The royal official’s son is healed not in front of the gaping crowd, not even in front of the official’s household. Christ performs this miracle in such a way that only the royal official knows it is a miracle. But when he explained this miracle to his servants, they too become members of the household of faith.
‘He came again to Cana in Galilee where he had changed the water into wine’ (John 4: 46) … an icon in the Lady Chapel in Lichfield Cathedral (Photograph: Patrick Comerford)
Today’s Prayers (Monday 16 March 2026):
The theme this week (15-21 March 2026) in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Lament and Hope’ (pp 38-39). This theme was introduced yesterday with a programme update by Kennedy Jones, Church Engagement and Fundraising Officer, USPG.
The USPG Prayer Diary today (Monday 16 March 2026) invites us to pray:
We pray for all those still affected by the legacy of slavery and racial injustice. May God guide us to recognise the harm done and to work for reconciliation and healing.
The Collect:
Merciful Lord,
absolve your people from their offences,
that through your bountiful goodness
we may all be delivered from the chains of those sins
which by our frailty we have committed;
grant this, heavenly Father,
for Jesus Christ’s sake, our blessed Lord and Saviour,
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,
whose blessed Son our Saviour
gave his back to the smiters
and did not hide his face from shame:
give us grace to endure the sufferings of this present time
with sure confidence in the glory that shall be revealed;
through Jesus Christ our Lord.
Additional Collect:
Merciful Lord,
you know our struggle to serve you:
when sin spoils our lives
and overshadows our hearts,
come to our aid
and turn us back to you again;
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
‘Unless you see signs and wonders you will not believe’ (John 4: 48) … signs and wonders on the High Street in Little Walsingham, Norfolk (Photograph: Patrick Comerford, 2026)
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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