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)
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15 April 2026
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








