A shrunken mediaeval village is visible as a series of pronounced earthworks to the north end of Wigginton (Photograph: Patrick Comerford, 2026)
Patrick Comerford
My 10-mile trek through the countryside and along narrow country lanes in south Staffordshire last week, starting and ending in Tamworth, took me through Wigginton, Comberford, Coton and Hopwas – villages, hamlets and forgotten places on the edges of Tamworth and mostly in the area of Lichfield District Council.
My first stop was in Wigginton, a village in the civil parish of Wigginton and Hopwas, about two or three miles north of Tamworth and seven miles east of Lichfield. I was there mainly to see Saint Leonard’s Church and to reacquaint myself with the history of Wigginton and its centuries-long links with the Comberford family.
As well as Saint Leonard’s Church, the Grade II listed church I described in a posting yesterday (3 May 2026), Wigginton has a school, a pub (the Old Crown), and an interesting war memorial on the small village green below the church, at the junction with Comberford Lane.
The name Wigginton is believed to come from Old English, meaning ‘Wicga's Farm’. The village lies on the Portway, a medieval trade route possibly used to transport salt from the River Mease at Edingale to Tamworth.
In church life in the past, Wigginton was a chapelry attached to Saint Editha’s Parish and Collegiate Church in Tamworth. For civil government purposes it had been a township – the township was more than just the village, and included the hamlets of Comberford and Coton, although Coton is now part of the borough of Tamworth.
Wigginton has its originsin a mediaeval village, but archaeological finds go back to the Bronze Age and to Roman times (Photograph: Patrick Comerford, 2026)
Within the modern village is a shrunken mediaeval village, visible as a series of pronounced earthworks to the north end of the village, and a mediaeval ridge and furrow still to be seen in the surrounding fields.
To the south-west of the village is the former site, now ploughed out, of a probable once known as ‘Robin Hood’s Butt’. There have been several finds of archaeological interest near the village. To the north-west, in a flat area once called the ‘Money Lands’, human bones and ancient coins, thought to be Roman, were found in the 18th century.
But while Robin Hood may have had no real historical connections with Wigginton, the Manor of Wigginton which had been in the hands of the Nevilles since soon after the Norman Conquest, and the Comberford family and their descendants had real interests in Wigginton for centuries, from the beginning of the 12th century until the late 18th century.
Searching for Comberford family links at Comberford Lane in Wigginton (Photograph: Patrick Comerford, 2026)
During the reign of Henry I (1100-1135), Alanus de Comberford held lands at Wigginton and Comberford near Tamworth and in Chesterfield and Shenstone near Lichfield. A generation or two later, Alanus de Comberford was dominus de Comberford in 1166 and died before 1183. He received a grant of the manor and lands of Wigginton from Thomas fitzRobert, who may have been a nephew of Hugh Flamvile.
Philip Marmion was granted the Lordship of the Manor of Wigginton in the 1260s and of both the Staffordshire and Warwickshire sides of Tamworth for life. However, by royal command, the lordship of the Staffordshire half of Tamworth and the manor of Wigginton were returned to the descendants of Henry de Hastings in 1285.
Alan de Comberford, son of Alan de Comberford, claimed Wigginton Manor in 1278 but he was sued by the Marmion family for £10 in damages caused in fields in Coton and Wigginton, both within a mile of Comberford.
Roger de Comberford, Lord of Comberford, was living in 1256, and in 1266 he was at an inquisition in Tamworth on the extent of the king’s manor in Wigginton and Tamworth. In 1286, Roger de Cumberford and five others were accused by Philip Marmion of entering his Manor of Wigginton, breaking open his houses, cutting down his trees and carrying off goods and chattels. None of the defendants appeared at the court hearing in Bristol, and the Sheriff was ordered to arrest them.
Richard Comberford, who succeeded to the Comberford estates on the death of his brother John de Comberford, was living in 1386, when he authorised his seal to be used on behalf of Wigginton.
Thomas Comberford (1472-1532), who succeeded to the family estates in Comberford and Wigginton, was admitted to membership of the Guild of Saint Mary and Saint John the Baptist in Lichfield in 1495. In 1514, he secured full rights over the manor of Wigginton in 1512, along with a mill, land and rentals in Wigginton, Hopwas, Coton, Comberford and Tamworth.
The Old Crown in the heart of Wigginton (Photograph: Patrick Comerford, 2026)
When Thomas Comberford died in 1532, his estates included the Manor of Wigginton with large tracts of land in Wigginton, Hopwas, Coton, Comberford and Tamworth and the Manor of Comberford, held of their heirs of Lord Abergavenny by fealty.
Between 1553 and 1555, the Dean and Chapter of Christ Church, Oxford, took an action against Humphrey Cumberford, seeking rent from the Manors of Wigginton and Comberford of £29 a year first given to the Masters, Fellows and Scholars of Christ Church by the heirs of George Neville, Lord Abergavenny. Christ Church was originally founded by Cardinal Thomas Wolsey in 1525, was refounded by Henry VIII in 1532, and was renamed Christ Church in 1546, when the college chapel also became the cathedral of the Diocese of Oxford.
The Nevilles of Abergavenny sold Wigginton Manor to Thomas Comberford during the reign of Philip and Mary (1553-1558). He held the Manor of Comberford in perpetuity from the heirs of George Neville, Lord Abergavenny, with a ground rent of £29 payable annually to ‘the masters, fellows and scholars of Christ’s College, Oxford,’ that is, Christ Church, Oxford, who had acquired the right to this charge from Roland Hill. This estate included the Manor of Comberford and lands in Hopwas, Wigginton, Coton, Chesterfield, Tamworth and Comberford.
Thomas Comberford, his wife Dorothy, and his son and heir, William, were holding the Manors of Comberford, Wigginton and Wednesbury in 1592. His son, William Comberford, moved to the Moat House in Tamworth, and attempted to assert his rights as Lord of the Manor of the Staffordshire part of the town, on the grounds that Tamworth and Wigginton had once been joined when they were held by the Hastings family and that he was the Lord of the Manor of Wigginton.
William bolstered his claims by pointing out that as Lord of the Manor of Wigginton he had received the fee farm rent of 100 shillings from the bailiffs of Tamworth in equal quarterly sums of 25 shillings, that he held the court leet of Wigginton in Tamworth’s Staffordshire town hall, and that he and his son, Humphrey Comberford, had asserted their right to proclaim fairs in the town.
However, after a prolonged three-year lawsuit taken by the bailiffs of Tamworth, his claim was rejected, he was refused the right to proclaim the fairs and the Court of Chancery issued an injunction against him in 1599, ordering him not to call himself Lord of the Manor of Tamworth again.
Wigginton Cottage in the heart of Wigginton village (Photograph: Patrick Comerford, 2026)
While William Comberford was involved in this dispute with the Ferrers family over political, family and religious affairs in Tamworth, he was also the subject of legal action by the Dean and Chapter of Christ Church, Oxford, who took him to court in 1602, demanding £29 a year from the Manors of Wigginton and Comberford and lands and tenements in Wigginton, Comberford, Hopwas, Coton and Tamworth.
The Dean and Chapter of Christ Church continued their legal actions seeking £29 a year from the Manors of Wigginton and Comberford, taking William Comberford to court again in 1629.
In 1636, William Comberford made a sublease for 16 years to Sir John Curzon of all his Staffordshire lands with a mortgage of £1,000. The legal documents specifically mentions the manors of Wednesbury, Wigginton and Comberford. By 1649, William Comberford was in a position to claim back his lands, but he was heavily in debt. In 1650, he sold the manors of Bolehall and Perrycrofts to Francis Curzon, paying off his debts and using lands in Tamworth, Coton, Hopwas, Comberford, Wiggington and Bolehall as security.
After he English Civil War, Robert Comberford and his brother John Comberford leased the Manor of Comberford and Wigginton and other property in Staffordshire to John Birch, William Bromwich and John Hopkins in 1664 for 20 years. The lease may have been a form of mortgage or a trust for the benefit of his wife Catherine Comberford and their two daughters, Mary and Ann, for despite this lease Robert and his family continued to live at Comberford Hall.
Catherine Comberford continued to live at Comberford Hall until she died in 1718. Her will, written in Latin, was made on 18 January 1716 and shows Catherine still held land in Wigginton, a cottage in Hopwas, and some property in Cawford Meadow, Tamworth, which she divided between her granddaughters, Catherine Brooke and Mary Grosvenor, wife of Sherrington Grosvenor of Tamworth.
A descendant of this branch of the family, Sherrington Grosvenor, was living in Langley, Buckinghamshire in 1771, when he leased his last remaining lands in Comberford and Wigginton to John Millington of Tamworth.
The last tenuous link the descendants of the Comberford family had with Wigginton came to an end in 1771, six year before Saint Leonard’s Church was built or rebuilt on the site of the mediaeval chapel in Wigginton. Howard Francis Paget of Elford, was the lord of the manor in the 1890s.
The war memorial on the corner of Combefrford Lane also commemorates Samuel Parkes VC (Photograph: Patrick Comerford, 2026)
Wigginton, with Comberford and Syerscote, were formed into a church parish in the Diocese of Lichfield on 14 March 1856. The population of Wigginton township was 670 in 1861, when it covered an area of 1,400 ha (3,470 acres). The figure included the residents of the Tamworth workhouse, which at that time lay within the township.
The township became a civil parish in 1866 and part of Tamworth Rural District in 1894. Then, 40 years later, in 1934, it became part of Lichfield Rural District, when the parish of Hopwas Hays was merged with Wigginton, while parts of Wigginton were moved to Fisherwick and Harlaston. The new parish was renamed Wigginton and Hopwas in 1993.
The Grade II listed buildings in Wigginton village include two or three houses and Saint Leonard’s Church.
The village War Memorial, below the church on the small village green at the junction with Comberford Lane, includes a memorial to Samuel Parkes (1815-1864), a Wigginton-born private in the 4th Light Dragoons who was decorated with the Victoria Cross for his part in the Charge of the Light Brigade, when he saved the life of Trumpeter Hugh Crawford.
From the War Memorial, I set off along Comberford Lane and Wigginton Lane on to Comberford, to visit Comberford Hall, to search yet again for the site of the old manor house, to walk by the banks of the River Tame, and to look for the site of Comberford Windmill. But these are stories for another day, hopefully.
Setting off on Comberford Lane from Wigginton to Comberford (Photograph: Patrick Comerford, 2026)
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04 May 2026
Daily prayer in Easter 2026:
30, Monday 4 May 2026
‘The Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything …’ (John 14: 25) … Pentecost depicted in the Church of the Transfiguration in Piskopianó, in the hills above Hersonissos in Crete (Photograph: Patrick Comerford)
Patrick Comerford
Easter is a 50-day season, beginning on Easter Day (4 April 2026) and continuing until the Day of Pentecost (24 May 2026), or Whit Sunday. This week began with the Fifth Sunday of Easter (Easter V, 3 May 2026).
The calendar of the Church of England in Common Worship today remembers prayerfully the English Saints and Martyrs of the Reformation Era. 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 Advocate, the Holy Spirit … will … and remind you of all that I have said to you’ (John 14: 15) … Pentecost (El Greco)
John 14: 21-26 (NRSVA):
[Jesus said:] 21 ‘They who have my commandments and keep them are those who love me; and those who love me will be loved by my Father, and I will love them and reveal myself to them.’ 22 Judas (not Iscariot) said to him, ‘Lord, how is it that you will reveal yourself to us, and not to the world?’ 23 Jesus answered him, ‘Those who love me will keep my word, and my Father will love them, and we will come to them and make our home with them. 24 Whoever does not love me does not keep my words; and the word that you hear is not mine, but is from the Father who sent me.
25 ‘I have said these things to you while I am still with you. 26 But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you.’
‘Come Holy Spirit’ … the holy water stoup in the Chapel of Saint John’s Hospital, Lichfield (Photograph: Patrick Comerford)
Today’s Reflections:
Today’s short Gospel reading provided in the Lectionary at the Eucharist (John 14: 21-26) continues our readings from the ‘Farewell Discourse’ in Saint John’s Gospel.
This chapter (John 14) includes questions from three of the disciple and three answers from Jesus, which we hear over the course of four days, Friday, Saturday, Sunday and today:
• ‘Lord, we do not know where you are going. How can we know the way?’ (Thomas, John 14: 5)
• ‘Lord, show us the Father, and we will be satisfied’ (Philip, John 14: 8)
• ‘Lord, how is it that you will reveal yourself to us, and not to the world?’ (Judas Thaddeus, John 14: 22)
These are also the questions and problems faced by the communities and churches gathered around Saint John in Ephesus and in Asia Minor. The answers Jesus gives to these three questions are like a mirror in which those communities find a response to their doubts and difficulties.
Jesus is preparing the disciples to separate themselves and reveals to them his friendship, communicating to them security and support.
Today’s reading begins with Jesus reminding the disciples: ‘They who have my commandments and keep them are those who love me; and those who love me will be loved by my Father, and I will love them and reveal myself to them’ (verse 21).
This continuing use of encouraging words in the face of troubles and differences reflects the many disagreements within those communities, each claiming to have the right approach to living out the faith and believing the others are living in error.
Jesus’ words in this morning’s reading are reminders that the unity of the church should reflect the unity found in the Trinity.
Judas Thaddeus or Jude then asks ‘Lord, how is it that you will reveal yourself to us, and not to the world?’ (verse 12).
Jesus replies, saying that anyone who responds to Jesus with love will certainly experience the love of Jesus. He again reminds the disciples that everything he passes on to them comes ultimately from the Father and not from him alone. He is the mediator, he is the Way, he is the Word of God. And later, after he has gone, this role will be taken over by the Holy Spirit, the Paraclete.
The word ‘paraclete’ (παράκλητος, paráklētos) has many meanings. It can mean a defence lawyer in a court of law who stands beside the defendant and supports him in making his case. It means any person who stands by you and gives you support and comfort.
So, the word can signify:
1, Someone who consoles or comforts.
2, Someone who encourages or uplifts.
3, Someone who refreshes.
4, Someone summoned or called to one’s side, especially called to one’s aid.
5, Someone who pleads another’s cause before a judge, a pleader, the counsel for the defence, a legal assistant, an advocate.
6, Someone who intercedes to plead another person’s cause before another person, an intercessor.
7, In the widest sense, a helper, one who provides succour or aid, an assistant.
So, in its use, παράκλητος appears to belong primarily to legal imagery. The word is passive in form, and etymologically it originally signified being ‘called to one’s side.’ The active form of the word, παρακλήτωρ (parakletor), is not found in the New Testament but is found in the Septuagint in the plural, and means ‘comforters’, in the saying of Job regarding the ‘miserable comforters’ who failed to rekindle his spirit in his time of distress: ‘I have heard many such things; miserable comforters are you all’ (Job 16: 2).
However, the word παράκλητος in its passive form is not found in the Septuagint, where other words are used to translate the Hebrew word מְנַחֵם (mənaḥḥēm ‘comforter) and מליץ יושר (Melitz Yosher).
In Classical Greek, the term is not common in non-Jewish texts. But the best known use is by Demosthenes:
‘Citizens of Athens, I do not doubt that you are all pretty well aware that this trial has been the centre of keen partisanship and active canvassing, for you saw the people who were accosting and annoying you just now at the casting of lots. But I have to make a request which ought to be granted without asking, that you will all give less weight to private entreaty or personal influence than to the spirit of justice and to the oath which you severally swore when you entered that box. You will reflect that justice and the oath concern yourselves and the commonwealth, whereas the importunity and party spirit of advocates serve the end of those private ambitions which you are convened by the laws to thwart, not to encourage for the advantage of evil-doers.’ (Demosthenes, On the False Embassy, 19: 1).
In Jewish writings, Philo of Alexandria speaks at several times of ‘paraclete’ advocates, primarily in the sense of human intercessors. The word later passed from Hellenistic Jewish writing into rabbinical Hebrew writing.
In the Greek New Testament, the word is most prominent in the Johannine writings, but is also used elsewhere:
1, In Saint Matthew’s Gospel (see Matthew 5: 4), Christ uses the verb παρακληθήσονται (paraclethesontai), traditionally interpreted to signify ‘to be refreshed, encouraged, or comforted.’ The text may also be translated as vocative as well as the traditional nominative. Then the meaning of παρακληθήσονται, also informative of the meaning of the name, or noun Paraclete, implicates ‘are going to summon’ or ‘will be breaking off.’ The Paraclete may thus mean ‘the one who summons’ or ‘the one who, or that which, makes free.’
2, In Saint John’s Gospel, it is used four times (14: 16, 14: 26, 15: 26, and 16: 7), where it may be translated into English as counsellor, helper, encourager, advocate, or comforter. In the first instance (John 14: 16), however, when Christ says ‘another Paraclete’ will come to help his disciples, is he implying that he is the first and primary Paraclete?
3, In one brief paragraph in II Corinthians 1: 3-7, the word παράκλητος, is used in various forms seven or eight times in the sense of comfort and support. The word has a wide range of meanings that include advocate, encourager or comforter.
4, In I John 2: 1, παράκλητος is used to describe the intercessory role of Christ, who advocates for us or pleads on our behalf to the Father.
The Early Church identified the Paraclete with the Holy Spirit (Το Άγιο Πνεύμα) received in the accounts in the Acts of the Apostles (see Acts 1: 5, 1: 8, 2: 4, and 2: 38; see also Matthew 3: 10-12 and Luke 3: 9-17).
The word Paraclete may also have been used in the Early Church as a way of describing the Spirit’s help when Christians were hauled before courts. Christ has already promised ‘When they bring you to trial and hand you over, do not worry beforehand about what you are to say; but say whatever is given you at the time, for it is not you who speak, but the Holy Spirit’ (Mark 13: 11; see Luke 12: 11-12).
In the next chapter of this Gospel (John 15: 26-27), much of the legal imagery remains intact. Here the Spirit is the advocate employed by the Father to advocate on behalf of the Son. Even the language of ‘sending’ is legal, since one of the major avenues of communication in the ancient world was through one’s legal agent or ἀπόστολος (apostolos), ‘sent one.’
So the role of the Spirit is to make a case for Christ in the court of the world and to help us to do so. That is our task in mission as the Church.
Christ is risen!
The Lord is risen indeed. Alleluia!
The Holy Spirit shapes the top panel in the Triptych (1999) of the Baptism of Christ in the chapel of Saint John’s Hospital, Lichfield (Photograph: Patrick Comerford)
Today’s Prayers (Monday 4 May 2026):
‘Following God’s Lead’ provides the theme this week (3-9 May 2026) in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), pp 52-53. This theme was introduced yesterday with a programme update from Father Thanduxolo Noketshe, Vicar of Saint Mary’s and Christ Church in Cayon, St Kitts & Nevis.
The USPG Prayer Diary today (Monday 4 May 2026) invites us to pray:
‘To see the fulfilment of my call is the greatest gift and a blessing’.
Heavenly Father, we rejoice in the gift of calling and the blessing of seeing it come to life. May Father Thanduxolo’s service be guided by your wisdom, and may every act of love, every word of peace.
The Collect of the Day:
Merciful God,
who, when your Church on earth was torn apart
by the ravages of sin,
raised up men and women in this land
who witnessed to their faith with courage and constancy:
give to your Church that peace which is your will,
and grant that those who have been divided on earth
may be reconciled in heaven
and share together in the vision of your glory;
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:
God, the source of all holiness and giver of all good things:
may we who have shared at this table
as strangers and pilgrims here on earth
be welcomed with all your saints
to the heavenly feast on the day of your kingdom;
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
The Memorial to the Martyrs of the Reformation in the University Church of Saint Mary the Virgin, Oxford … the English Saints and Martyrs of the Reformation Era are commemorated on 4 May (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, beginning on Easter Day (4 April 2026) and continuing until the Day of Pentecost (24 May 2026), or Whit Sunday. This week began with the Fifth Sunday of Easter (Easter V, 3 May 2026).
The calendar of the Church of England in Common Worship today remembers prayerfully the English Saints and Martyrs of the Reformation Era. 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 Advocate, the Holy Spirit … will … and remind you of all that I have said to you’ (John 14: 15) … Pentecost (El Greco)John 14: 21-26 (NRSVA):
[Jesus said:] 21 ‘They who have my commandments and keep them are those who love me; and those who love me will be loved by my Father, and I will love them and reveal myself to them.’ 22 Judas (not Iscariot) said to him, ‘Lord, how is it that you will reveal yourself to us, and not to the world?’ 23 Jesus answered him, ‘Those who love me will keep my word, and my Father will love them, and we will come to them and make our home with them. 24 Whoever does not love me does not keep my words; and the word that you hear is not mine, but is from the Father who sent me.
25 ‘I have said these things to you while I am still with you. 26 But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you.’
‘Come Holy Spirit’ … the holy water stoup in the Chapel of Saint John’s Hospital, Lichfield (Photograph: Patrick Comerford)
Today’s Reflections:
Today’s short Gospel reading provided in the Lectionary at the Eucharist (John 14: 21-26) continues our readings from the ‘Farewell Discourse’ in Saint John’s Gospel.
This chapter (John 14) includes questions from three of the disciple and three answers from Jesus, which we hear over the course of four days, Friday, Saturday, Sunday and today:
• ‘Lord, we do not know where you are going. How can we know the way?’ (Thomas, John 14: 5)
• ‘Lord, show us the Father, and we will be satisfied’ (Philip, John 14: 8)
• ‘Lord, how is it that you will reveal yourself to us, and not to the world?’ (Judas Thaddeus, John 14: 22)
These are also the questions and problems faced by the communities and churches gathered around Saint John in Ephesus and in Asia Minor. The answers Jesus gives to these three questions are like a mirror in which those communities find a response to their doubts and difficulties.
Jesus is preparing the disciples to separate themselves and reveals to them his friendship, communicating to them security and support.
Today’s reading begins with Jesus reminding the disciples: ‘They who have my commandments and keep them are those who love me; and those who love me will be loved by my Father, and I will love them and reveal myself to them’ (verse 21).
This continuing use of encouraging words in the face of troubles and differences reflects the many disagreements within those communities, each claiming to have the right approach to living out the faith and believing the others are living in error.
Jesus’ words in this morning’s reading are reminders that the unity of the church should reflect the unity found in the Trinity.
Judas Thaddeus or Jude then asks ‘Lord, how is it that you will reveal yourself to us, and not to the world?’ (verse 12).
Jesus replies, saying that anyone who responds to Jesus with love will certainly experience the love of Jesus. He again reminds the disciples that everything he passes on to them comes ultimately from the Father and not from him alone. He is the mediator, he is the Way, he is the Word of God. And later, after he has gone, this role will be taken over by the Holy Spirit, the Paraclete.
The word ‘paraclete’ (παράκλητος, paráklētos) has many meanings. It can mean a defence lawyer in a court of law who stands beside the defendant and supports him in making his case. It means any person who stands by you and gives you support and comfort.
So, the word can signify:
1, Someone who consoles or comforts.
2, Someone who encourages or uplifts.
3, Someone who refreshes.
4, Someone summoned or called to one’s side, especially called to one’s aid.
5, Someone who pleads another’s cause before a judge, a pleader, the counsel for the defence, a legal assistant, an advocate.
6, Someone who intercedes to plead another person’s cause before another person, an intercessor.
7, In the widest sense, a helper, one who provides succour or aid, an assistant.
So, in its use, παράκλητος appears to belong primarily to legal imagery. The word is passive in form, and etymologically it originally signified being ‘called to one’s side.’ The active form of the word, παρακλήτωρ (parakletor), is not found in the New Testament but is found in the Septuagint in the plural, and means ‘comforters’, in the saying of Job regarding the ‘miserable comforters’ who failed to rekindle his spirit in his time of distress: ‘I have heard many such things; miserable comforters are you all’ (Job 16: 2).
However, the word παράκλητος in its passive form is not found in the Septuagint, where other words are used to translate the Hebrew word מְנַחֵם (mənaḥḥēm ‘comforter) and מליץ יושר (Melitz Yosher).
In Classical Greek, the term is not common in non-Jewish texts. But the best known use is by Demosthenes:
‘Citizens of Athens, I do not doubt that you are all pretty well aware that this trial has been the centre of keen partisanship and active canvassing, for you saw the people who were accosting and annoying you just now at the casting of lots. But I have to make a request which ought to be granted without asking, that you will all give less weight to private entreaty or personal influence than to the spirit of justice and to the oath which you severally swore when you entered that box. You will reflect that justice and the oath concern yourselves and the commonwealth, whereas the importunity and party spirit of advocates serve the end of those private ambitions which you are convened by the laws to thwart, not to encourage for the advantage of evil-doers.’ (Demosthenes, On the False Embassy, 19: 1).
In Jewish writings, Philo of Alexandria speaks at several times of ‘paraclete’ advocates, primarily in the sense of human intercessors. The word later passed from Hellenistic Jewish writing into rabbinical Hebrew writing.
In the Greek New Testament, the word is most prominent in the Johannine writings, but is also used elsewhere:
1, In Saint Matthew’s Gospel (see Matthew 5: 4), Christ uses the verb παρακληθήσονται (paraclethesontai), traditionally interpreted to signify ‘to be refreshed, encouraged, or comforted.’ The text may also be translated as vocative as well as the traditional nominative. Then the meaning of παρακληθήσονται, also informative of the meaning of the name, or noun Paraclete, implicates ‘are going to summon’ or ‘will be breaking off.’ The Paraclete may thus mean ‘the one who summons’ or ‘the one who, or that which, makes free.’
2, In Saint John’s Gospel, it is used four times (14: 16, 14: 26, 15: 26, and 16: 7), where it may be translated into English as counsellor, helper, encourager, advocate, or comforter. In the first instance (John 14: 16), however, when Christ says ‘another Paraclete’ will come to help his disciples, is he implying that he is the first and primary Paraclete?
3, In one brief paragraph in II Corinthians 1: 3-7, the word παράκλητος, is used in various forms seven or eight times in the sense of comfort and support. The word has a wide range of meanings that include advocate, encourager or comforter.
4, In I John 2: 1, παράκλητος is used to describe the intercessory role of Christ, who advocates for us or pleads on our behalf to the Father.
The Early Church identified the Paraclete with the Holy Spirit (Το Άγιο Πνεύμα) received in the accounts in the Acts of the Apostles (see Acts 1: 5, 1: 8, 2: 4, and 2: 38; see also Matthew 3: 10-12 and Luke 3: 9-17).
The word Paraclete may also have been used in the Early Church as a way of describing the Spirit’s help when Christians were hauled before courts. Christ has already promised ‘When they bring you to trial and hand you over, do not worry beforehand about what you are to say; but say whatever is given you at the time, for it is not you who speak, but the Holy Spirit’ (Mark 13: 11; see Luke 12: 11-12).
In the next chapter of this Gospel (John 15: 26-27), much of the legal imagery remains intact. Here the Spirit is the advocate employed by the Father to advocate on behalf of the Son. Even the language of ‘sending’ is legal, since one of the major avenues of communication in the ancient world was through one’s legal agent or ἀπόστολος (apostolos), ‘sent one.’
So the role of the Spirit is to make a case for Christ in the court of the world and to help us to do so. That is our task in mission as the Church.
Christ is risen!
The Lord is risen indeed. Alleluia!
The Holy Spirit shapes the top panel in the Triptych (1999) of the Baptism of Christ in the chapel of Saint John’s Hospital, Lichfield (Photograph: Patrick Comerford)
Today’s Prayers (Monday 4 May 2026):
‘Following God’s Lead’ provides the theme this week (3-9 May 2026) in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), pp 52-53. This theme was introduced yesterday with a programme update from Father Thanduxolo Noketshe, Vicar of Saint Mary’s and Christ Church in Cayon, St Kitts & Nevis.
The USPG Prayer Diary today (Monday 4 May 2026) invites us to pray:
‘To see the fulfilment of my call is the greatest gift and a blessing’.
Heavenly Father, we rejoice in the gift of calling and the blessing of seeing it come to life. May Father Thanduxolo’s service be guided by your wisdom, and may every act of love, every word of peace.
The Collect of the Day:
Merciful God,
who, when your Church on earth was torn apart
by the ravages of sin,
raised up men and women in this land
who witnessed to their faith with courage and constancy:
give to your Church that peace which is your will,
and grant that those who have been divided on earth
may be reconciled in heaven
and share together in the vision of your glory;
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:
God, the source of all holiness and giver of all good things:
may we who have shared at this table
as strangers and pilgrims here on earth
be welcomed with all your saints
to the heavenly feast on the day of your kingdom;
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
The Memorial to the Martyrs of the Reformation in the University Church of Saint Mary the Virgin, Oxford … the English Saints and Martyrs of the Reformation Era are commemorated on 4 May (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








