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.
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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