Saint Michael’s Church, Brereton, was designed by James Trubshaw in 1837 and redesigned by Sir George Gilbert Scott in 1878 (Photograph: Patrick Comerford, 2026)
Patrick Comerford
In recent days, I have been visiting a number of churches in the Rugeley area that I first got to know when I was about 19 or 20. They include Saint Michael’s Church in Brereton; the old and new Saint Augustine’s Church, the ruins of the early mediaeval parish church, now known as the ‘Old Chancel’, and the early 19th century church across the street that replaced it in the 1820s; Saint Joseph and Saint Etheldreda Church, Rugeley; and Hawkesyard Hall and Spode House in Armitage, where the Dominicans once had a priory.
Brereton in the Cannock Chase district in Staffordshire, is 1½ miles south-east of Rugeley, half way between Lichfield and Stafford, and with a population of about 6,000.
Brereton was known in 1279 known as Breredon, the ‘hill where the briars grow’. It was once part of a wider mining community, with several mines, and in the 19th century the extensive collieries belonged to two local magnates, Earl Talbot and the Marquis of Anglesey. Today, all the mines are closed.
Until the mid-19th century, Brereton and Rugeley formed one parish, with Brereton as a chapelry in the parish of Rugeley. Later, Brereton formed a civil parish in its own right from 1894 until 1934, when the parish was abolished and merged with Rugeley. A new civil parish was formed in 1988 and was renamed Brereton and Ravenhill.
Saint Michael’s Church stands on an elevated site above the Main Road in Brereton (Photograph: Patrick Comerford, 2026)
I first visited Saint Michael’s Church, the Church of England parish church in Brereton in the early 1970s. It is a listed building and stands on an elevated site above the Main Road, surrounded by a 2.5 acre landscaped churchyard. Brereton Methodist Church, built in 1809, was the first church building in Brereton, and Saint Michael’s Church followed in 1837.
Saint Michael’s Church was built on land and using stone given by Charles Chetwynd Chetwynd-Talbot (1777-1849), 2nd Earl Talbot from 1793, Lord Lieutenant of Ireland in 1817-1821, and father of Henry John Chetwynd-Talbot (1803-1868), later 3rd Earl Talbot and 18th Earl of Shrewsbury.
Elizabeth and Harriet Sneyd of Brereton Hall were among the principal contributors to building Saint Michael’s Church. They also built Brereton’s first school, Saint Michael’s School.
Saint Michael’s was designed in the Early English Gothic style by a local Staffordshire architect, the prolific Staffordshire architect James Trubshaw (1777-1853) of Little Haywood, father-in-law of the Lichfield architect Thomas Johnson (1794-1865). Saint Michael’s Church was opened in 1837, and Brereton became a district chapelry in 1843.
As the population of Brereton expanded, major extensions and alterations to the church were carried out later in the 19th century under the Sir George Gilbert Scott (1811-1878), the most prolific Gothic Revival architect of the 19th century. The church enlargement by Scott in 1878 was one of his last works carried out in the year he died.
These alterations were initiated by the Revd Edward Samson (1845-1921) when he was the Vicar of Brereton (1874-1894), often at his own expense. Samson, who had an artificial leg, came from a family of wealthy London barristers. He had been the curate of Rugeley (1870-1873) before becoming the Vicar of Brereton. Samson retired due to ill health and moved to Armitage Lodge, and became a church warden of Saint John’s, Armitage. When his health recovered, Sansom returned to ministry, and in 1903 he was appointed Rector of Armitage and Vicar of Pipe Ridware.
The west end of Saint Michael’s Church, seen from the churchyard (Photograph: Patrick Comerford, 2026)
Saint Michael’s Church is built in grey sandstone with tile roofs, and consists of a nave with a west porch, north and south transepts towards the west end, aisles to the east of them, a chancel with a south-west vestry and a north-west steeple. The steeple has a tower that becomes octagonal towards the top and it is surmounted by a spire. The windows are lancets.
Scott extended the transepts eastwards, giving the church, in effect, north and south aisles each of three bays. He also formed the chancel by raising the floor level at the east end of the former nave and surrounding it with low stone screens. The sedilia and the treatment of the chancel window internally are part of this scheme.
The font, which has an arcaded bowl on a base of coloured marble on a marble stem with detached corner shafts, is in memory of George Augustus Selwyn (1809-1878), Bishop of Lichfield (1868-1878).
The painted wooden reredos depicting the crucifixion and angels is by Burlison & Grylls and dates from 1883. The stained glass in the church is by Ward & Hughes and Burlison & Grylls.
The upper part of the tower and spire of Saint Michael’s was remodelled in 1887 by Scott’s son, John Oldrid Scott (1841-1913), with the octagonal tower raised to accommodate a clock and four extra bells. The clock was added to commemorate Queen Victoria’s Golden Jubilee in 1887.
The carved oak porch outside the west door was added in 1891 (Photograph: Patrick Comerford, 2026)
The nave west doorway is dated 1837 in the tympanum, and the south-west vestry is dated 1894.
The richly detailed Gothic oak pulpit was given in 1895 by the Revd Edward Samson. The north and south walls of the chancel have sgraffito work from 1897 by Heywood Sumner, and originally continued across the east wall.
The east end of the north aisle was rearranged as the Lady Chapel in 1927-1928.
The churchyard was extended in 1876 and 1894 (Photograph: Patrick Comerford, 2026)
The churchyard was extended in 1876 and 1894, and the roadside lychgate was added to 1884. The stone and brick walls on Main Road and the lychgate were moved back from their original positions during road widening in 1971. The church hall was built by Wood, Goldstraw & Yorath in 1977, and it is linked to the vestry by covered walkway.
Saint Michael’s churchyard remains the one significant area of landscaped green open space in Brereton.
Across the road from the church, the Revd Edward Samson built and endowed four almshouses the Edward Samson Cottage Homes, in 1902. They form a single-storey range, each house having a projecting gabled bay window.
The separate church parishes of Rugeley and Brereton officially became the Parish of Brereton and Rugeley on 1 June 2006, and the union was marked by a day of celebrations on 19 November 2006.
• The Revd Cath Leighton is the Team Rector of the Benefice of Brereton and Rugeley and Armitage with Handsacre, with six churches. Sunday services are held in Saint Michael’s Church, Brereton, at 9:45 am on the second, fourth and fifth Sundays. On the first Sunday of the month, a benefice service is held in one of the churches around the benefice.
The Revd Edward Samson built and endowed the Edward Samson Cottage Homes across the road from Saint Michael’s Church in 1902 (Photograph: Patrick Comerford, 2026)
▼
20 April 2026
Daily prayer in Easter 2026:
16, Monday 20 April 2026
‘The … crowd … saw that Jesus had not got into the boat … but that his disciples had gone away alone’ (John 6: 22) … a canal boat on the Trent and Mersey Canal between Rugeley and Armitage in Staffordshire (Photograph: Patrick Comerford, 2026)
Patrick Comerford
Easter is a 50-day season that continues until the Day of Pentecost, and this week began with the Third Sunday of Easter (Easter III, 19 April 2026).
I have an early start today, but before the day 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 … crowd that had stayed … saw that Jesus had not got into the boat … but that his disciples had gone away alone’ (John 6: 22) … a lone boat against the harbour walls in Rethymnon (Photograph: Patrick Comerford)
John 6: 22-29 (NRSVA):
22 The next day the crowd that had stayed on the other side of the lake saw that there had been only one boat there. They also saw that Jesus had not got into the boat with his disciples, but that his disciples had gone away alone. 23 Then some boats from Tiberias came near the place where they had eaten the bread after the Lord had given thanks. 24 So when the crowd saw that neither Jesus nor his disciples were there, they themselves got into the boats and went to Capernaum looking for Jesus.
25 When they found him on the other side of the lake, they said to him, ‘Rabbi, when did you come here?’ 26 Jesus answered them, ‘Very truly, I tell you, you are looking for me, not because you saw signs, but because you ate your fill of the loaves. 27 Do not work for the food that perishes, but for the food that endures for eternal life, which the Son of Man will give you. For it is on him that God the Father has set his seal.’ 28 Then they said to him, ‘What must we do to perform the works of God?’ 29 Jesus answered them, ‘This is the work of God, that you believe in him whom he has sent.’
‘Very truly, I tell you, you are looking for me … because you ate your fill of the loaves’ (John 6: 26) … bread in a shop window in Melcombe Street, London (Photograph: Patrick Comerford, 2026)
Today’s Reflections:
We have read in recent days about Jesus feeding of the 5,000 and walking on the water, and we are now introduced to reading the long Bread of Life discourse (verses 22-59), spoken in the synagogue in Capernaum (John 6: 59).
This ‘Bread’ is compared the manna with which God fed his people during their long wanderings in the desert in the wilderness. Today’s reading is an introduction, and the discourse itself begins tomorrow (20 April 2026). The last part of the discourse is about the mixed reaction of Jesus’ disciples and about Peter’s profession.
The day following the feeding of the 5,000, the people go in search of Jesus. There had been only one boat tied up at the shore, and the disciples had taken it to cross the lake. However, Jesus had not accompanied them, he had stayed behind. The people realise he did not cross the lake with his disciples, but when they go to the site of the feeding, they find he is not there either.
Eventually they find Jesus and his disciples near Capernaum, Jesus’ principal base in Galilee. They ask him: ‘Rabbi, when did you come here?’ (verse 25). In typically Johannine fashion, the question is loaded with deeper meanings, of which those asking it are quite unaware. Jesus’ origin (where he comes from) is a constant source of misunderstanding both on the part of the crowds and of the religious leadership of the day.
Jesus begins by telling the crowds that they are coming in search of him not because of the ‘signs’ that he is doing, but because of the bread that they had been given to eat. They have missed the point of what Jesus is doing. They have seen the things that Jesus has been doing, but have missed the ‘sign’, the deeper meaning behind them.
There are two kinds of food: food for the body, and food for the inner person, the spirit or the soul. The food the people are looking for is not the food that counts. The real food brings a life that never ends, and that is the food that Jesus is offering. It parallels the ‘spring of water gushing up to eternal life’ that Jesus promised the Samaritan woman (John 4: 14).
The source of this ‘bread’ is the Son on whom the Father has set his seal. This ‘seal’ was given at his baptism. It is the Spirit of the Father, who is the power of God working in and through Jesus.
The people ask him: ‘What must we do to perform the works of God?’ (verse 28). Jesus tells them: ‘This is the work of God, that you believe in him whom he has sent’ (verse 29).
‘Work’ in this context refers to the fulfilment of the requirements of the religious law of the day. But Jesus substitutes this with faith in himself as the delegate of the Father. He challenges us not just to ‘believe’, but to ‘believe in’. This is not merely a question of accepting certain statements about Jesus and who he really is. ‘Believing in’ involves a total and unconditional self-commitment to Christ, to the Gospel and the vision of life that Jesus proposes, and making it part of myself. This is where the real bread is to be found.
Jesus is not just speaking of the Eucharistic bread, but the deep-down nourishment of which the Eucharist is the sign and sacrament – nourishment that also comes from the Word of God in Scripture and the experience of the whole Christian community.
As we read this full chapter, we should not limit the truth of Jesus as the Bread or Food of our life simply to the Eucharist, which is the sacramental sign of something much larger – all that we receive through Christ and the whole Christian way of life.
Christ is risen!
The Lord is risen indeed. Alleluia!
‘They … got into the boats and went … looking for Jesus’ (John 6: 24) … boats in the harbour in Iraklion (Photograph: Patrick Comerford)
Today’s Prayers (Monday 20 April 2026):
‘Turning Waste into Wonder’ provides the theme this week (19-25 April 2026) in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), pp 48-49. This theme was introduced yesterday with a Programme Update from Linet Musasa, team member of the Partners in the Gospel Comprehensive Climate Change initiative of the Anglican Council of Zimbabwe.
The USPG Prayer Diary today (Monday 20 April 2026) invites us to pray:
Heavenly Father, we give thanks for the ‘Waste Smart, We Care’ campaign. Bless churches and communities as they learn about climate issues, adopt sustainable practices, and care for your creation.
The Collect:
Almighty Father,
who in your great mercy gladdened the disciples
with the sight of the risen Lord:
give us such knowledge of his presence with us,
that we may be strengthened and sustained by his risen life
and serve you continually in righteousness and truth;
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:
Living God,
your Son made himself known to his disciples
in the breaking of bread:
open the eyes of our faith,
that we may see him in all his redeeming work;
who is alive and reigns, now and for ever.
Additional Collect:
Risen Christ,
you filled your disciples with boldness and fresh hope:
strengthen us to proclaim your risen life
and fill us with your peace,
to the glory of God the Father.
Yesterday’s Reflections
Continued Tomorrow
‘Do not work for the food that perishes, but for the food that endures for eternal life’ (John 6: 27) … food on the table at restaurants 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
Easter is a 50-day season that continues until the Day of Pentecost, and this week began with the Third Sunday of Easter (Easter III, 19 April 2026).
I have an early start today, but before the day 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 … crowd that had stayed … saw that Jesus had not got into the boat … but that his disciples had gone away alone’ (John 6: 22) … a lone boat against the harbour walls in Rethymnon (Photograph: Patrick Comerford)
John 6: 22-29 (NRSVA):
22 The next day the crowd that had stayed on the other side of the lake saw that there had been only one boat there. They also saw that Jesus had not got into the boat with his disciples, but that his disciples had gone away alone. 23 Then some boats from Tiberias came near the place where they had eaten the bread after the Lord had given thanks. 24 So when the crowd saw that neither Jesus nor his disciples were there, they themselves got into the boats and went to Capernaum looking for Jesus.
25 When they found him on the other side of the lake, they said to him, ‘Rabbi, when did you come here?’ 26 Jesus answered them, ‘Very truly, I tell you, you are looking for me, not because you saw signs, but because you ate your fill of the loaves. 27 Do not work for the food that perishes, but for the food that endures for eternal life, which the Son of Man will give you. For it is on him that God the Father has set his seal.’ 28 Then they said to him, ‘What must we do to perform the works of God?’ 29 Jesus answered them, ‘This is the work of God, that you believe in him whom he has sent.’
‘Very truly, I tell you, you are looking for me … because you ate your fill of the loaves’ (John 6: 26) … bread in a shop window in Melcombe Street, London (Photograph: Patrick Comerford, 2026)
Today’s Reflections:
We have read in recent days about Jesus feeding of the 5,000 and walking on the water, and we are now introduced to reading the long Bread of Life discourse (verses 22-59), spoken in the synagogue in Capernaum (John 6: 59).
This ‘Bread’ is compared the manna with which God fed his people during their long wanderings in the desert in the wilderness. Today’s reading is an introduction, and the discourse itself begins tomorrow (20 April 2026). The last part of the discourse is about the mixed reaction of Jesus’ disciples and about Peter’s profession.
The day following the feeding of the 5,000, the people go in search of Jesus. There had been only one boat tied up at the shore, and the disciples had taken it to cross the lake. However, Jesus had not accompanied them, he had stayed behind. The people realise he did not cross the lake with his disciples, but when they go to the site of the feeding, they find he is not there either.
Eventually they find Jesus and his disciples near Capernaum, Jesus’ principal base in Galilee. They ask him: ‘Rabbi, when did you come here?’ (verse 25). In typically Johannine fashion, the question is loaded with deeper meanings, of which those asking it are quite unaware. Jesus’ origin (where he comes from) is a constant source of misunderstanding both on the part of the crowds and of the religious leadership of the day.
Jesus begins by telling the crowds that they are coming in search of him not because of the ‘signs’ that he is doing, but because of the bread that they had been given to eat. They have missed the point of what Jesus is doing. They have seen the things that Jesus has been doing, but have missed the ‘sign’, the deeper meaning behind them.
There are two kinds of food: food for the body, and food for the inner person, the spirit or the soul. The food the people are looking for is not the food that counts. The real food brings a life that never ends, and that is the food that Jesus is offering. It parallels the ‘spring of water gushing up to eternal life’ that Jesus promised the Samaritan woman (John 4: 14).
The source of this ‘bread’ is the Son on whom the Father has set his seal. This ‘seal’ was given at his baptism. It is the Spirit of the Father, who is the power of God working in and through Jesus.
The people ask him: ‘What must we do to perform the works of God?’ (verse 28). Jesus tells them: ‘This is the work of God, that you believe in him whom he has sent’ (verse 29).
‘Work’ in this context refers to the fulfilment of the requirements of the religious law of the day. But Jesus substitutes this with faith in himself as the delegate of the Father. He challenges us not just to ‘believe’, but to ‘believe in’. This is not merely a question of accepting certain statements about Jesus and who he really is. ‘Believing in’ involves a total and unconditional self-commitment to Christ, to the Gospel and the vision of life that Jesus proposes, and making it part of myself. This is where the real bread is to be found.
Jesus is not just speaking of the Eucharistic bread, but the deep-down nourishment of which the Eucharist is the sign and sacrament – nourishment that also comes from the Word of God in Scripture and the experience of the whole Christian community.
As we read this full chapter, we should not limit the truth of Jesus as the Bread or Food of our life simply to the Eucharist, which is the sacramental sign of something much larger – all that we receive through Christ and the whole Christian way of life.
Christ is risen!
The Lord is risen indeed. Alleluia!
‘They … got into the boats and went … looking for Jesus’ (John 6: 24) … boats in the harbour in Iraklion (Photograph: Patrick Comerford)
Today’s Prayers (Monday 20 April 2026):
‘Turning Waste into Wonder’ provides the theme this week (19-25 April 2026) in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), pp 48-49. This theme was introduced yesterday with a Programme Update from Linet Musasa, team member of the Partners in the Gospel Comprehensive Climate Change initiative of the Anglican Council of Zimbabwe.
The USPG Prayer Diary today (Monday 20 April 2026) invites us to pray:
Heavenly Father, we give thanks for the ‘Waste Smart, We Care’ campaign. Bless churches and communities as they learn about climate issues, adopt sustainable practices, and care for your creation.
The Collect:
Almighty Father,
who in your great mercy gladdened the disciples
with the sight of the risen Lord:
give us such knowledge of his presence with us,
that we may be strengthened and sustained by his risen life
and serve you continually in righteousness and truth;
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:
Living God,
your Son made himself known to his disciples
in the breaking of bread:
open the eyes of our faith,
that we may see him in all his redeeming work;
who is alive and reigns, now and for ever.
Additional Collect:
Risen Christ,
you filled your disciples with boldness and fresh hope:
strengthen us to proclaim your risen life
and fill us with your peace,
to the glory of God the Father.
Yesterday’s Reflections
Continued Tomorrow
‘Do not work for the food that perishes, but for the food that endures for eternal life’ (John 6: 27) … food on the table at restaurants 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










