The original statue of Sir Stamford Raffles in Singapore … he died 200 years ago on 5 July 1826 (Photograph: Patrick Comerford)
Patrick Comerford
Today marks the 200th anniversary of the death of Stamford Raffles, who died on 5 July 1826 on his 45th birthday. Sir Thomas Stamford Bingley Raffles (1781-1826) is best remembered as the founder of modern Singapore. Tradition says he first landed in Singapore on 28 January 1819 at Raffles Landing. The site is at Boat Quay in the Civic District, in the Downtown Core of the Central Area, Singapore’s central business district.
Stamford Raffles was the British colonial governor of the Dutch East Indies in 1811-1816 and lieutenant-governor of Bencoolen in 1818-1824. He was involved in the capture of the island of Java from the Dutch during the Napoleonic Wars, although it was returned under the Anglo-Dutch Treaty in 1824. He also wrote The History of Java (1817), and the Rafflesia flowers are named after him.
Raffles played a major role in further establishing the British Empire’s reach in East and South-East Asia. He secured control over the strategically located Singapore from local rulers in 1819 to secure British access along the Strait of Singapore and in the Indian Ocean and the South China Sea.
His ventures were initially not endorsed by the British government and led to tensions between the British and the Dutch. The Anglo-Dutch Treaty of 1824 established their respective spheres of influence, with the Dutch relinquishing their claims to Singapore while Britain ceded Bencoolen to them. A port was subsequently established in Singapore, and maritime trade between Europe and Asia increased rapidly.
While Raffles is largely credited for the founding of contemporary Singapore, the early running of day-to-day operations was mostly done by William Farquhar, who served was the first Resident of Singapore from 1819 to 1823.
However, his historical role has become a subject of public debate, with critics characterising him as an imperialist. These perspectives argue that celebratory narratives of colonialism can overlook the history of the population that predated his arrival.
The statue of Sir Stamford Raffles at Raffles Landing in Singapore (Photograph: Patrick Comerford)
Sir Thomas Stamford Bingley Raffles was born on 5 July 1781 on board the ship Ann, off the coast of Port Morant in Jamaica, to Captain Benjamin Raffles (1739-1811) and Anne (née Lyde) Raffles (1755-1824). The young Raffles went to school at the Mansion House Academy, Hammersmith, where his subjects included Latin, Greek, French, arithmetic, book-keeping and geography.
At the age of 14, he started working as a clerk for the East India Company. In 1804, at the age of 23, Raffles married Olivia Mariamne Devenish, a widow 10 years his senior. He was sent to Penang Island in British Malaya in 1805, starting his long association with South-East Asia. The British invasion of Java took a total of 45 days, during which Raffles was appointed the lieutenant-governor of the Dutch East Indies by Lord Minto before hostilities formally ceased. As lieutenant-governor, Raffles restricted the local slave trade and tried to replace of the Dutch system of forced agricultural labour.
Raffles was devastated when his wife Olivia died on 26 November 1814. He left Java shorty before it was handed back to the Dutch after the Napoleonic Wars. He set sail for England in early 1816 to clear his name and on his way he visited Napoleon, who was in exile on St Helena, but found him unpleasant and unimpressive.
Back in London, Raffles was knighted in 1817 by the Prince Regent, the future George IV, and on 22 February he married his second wife, Sophia Hull, and they later set sail to Bencoolen, present-day Bengkulu in Indonesia.
Raffles arrived in Bencoolen on Sumatra on 19 March 1818, where he became the lieutenant-governor, and he set about reforms immediately, abolishing slavery.
At the time, Major-General William Farquhar was the British Resident of Malacca. Raffles sailed to Malacca in late 1818 to secure a British presence in the Riau area, especially Singapura, where he secure permission to set up a settlement. At this point in the history of Singapore, the name Lion City was used.
Raffles Hotel, named after Sir Stamford Raffles, the founder of Singapore, first opened in 1887 (Photograph: Patrick Comerford)
Raffles first landed in Singapore on 28 January 1819 at Raffles Landing. He established a post at the southern tip of the Malay Peninsula on 29 January 1819, having ascertained there was no Dutch presence on the island of Singapore. Raffles and Farquhar found Temenggong Abdul Rahman with 400-500 residents in Singapore in Captain John Crawford recalled meeting ‘upwards of 100’ Chinese people there.
A formal treaty was signed with Hussein Shah who claimed to be the ‘lawful sovereign of the whole of territories extending from Lingga and Johor to Mount Muar’. Hussein Shah had been the crown Prince of Johor, but while he was away in Pahang to get married, his father died, and his younger brother was made sultan, supported by some court officials and the Dutch. Raffles decided on behalf of the British Crown to recognise Hussein Shah as the rightful ruler of Johor.
Raffles declared the foundation of what was to become modern Singapore on 6 February, with control of the island transferred to the East India Company with much pomp and ceremony. Farquhar was officially named the Resident of Singapore, and Raffles was named as ‘Agent to the Most Noble the Governor-General with the States of Rhio (Riau), Lingin (Lingga) and Johor’. A small military presence was established with the trading post and, after issuing orders to Farquhar and the remaining Europeans, Raffles left the next day, 7 February 1819.
Raffles returned to Singapore, on 31 May. By then, the initial 500 villagers had grown to become 5,000 merchants, soldiers, and administrators, packed onto the island. Back in Singapore, Raffles established schools and churches in the local languages, he allowed missionaries and local businesses to flourish, a European town was built to segregate the population, separated by a river, carriage roads were built, and cantonments were built for soldiers, before Raffles sailed for Bencoolen once again on 28 June.
In 1820, Raffles appointed Thomas Otho Travers (1785-1844) as the Resident of Singapore, but Farquhar remained in charge. Travers was born and died in Cork, and his wife Mary Leslie was also Irish.
Boat Quay and Raffles Place, the commercial and tourism heart of Singapore (Photograph: Patrick Comerford)
Meanwhile, personal tragedies began to accumulate on Raffles: His eldest son, Leopold Stamford (1819-1821), died during an epidemic on 4 July 1821; his youngest son, Stamford Marsden (1820-1822), died of dysentery on 3 January 1822; and his oldest daughter Charlotte (1818-1822) died 10 days later. A devastated Raffles grew restless and depressed, and decided to visit Singapore for one last time before retiring and heading home to England with his wife Sophia and their only surviving child, Ella.
Raffles was back again in Singapore in October 1822. By then, the colony was a bustling hub of trade and economic activity. But Raffles was disappointed that Farquhar continued to tolerate the slave trade. In response, Raffles drew up the Jackson Plan or Raffles Town Plan, and levelled of a small hill south of Singapore River to create Commercial Square, now Raffles Place.
He originally allocated a piece of land between Hill Street and North Bridge Road in his Town Plan of 1822 for an Anglican church. However, due to a lack of funds, it was another 12 years before work began on building the first church, which eventually became Saint Andrew’s Cathedral.
Raffles dismissed Farquhar in April 1823, and took direct control. John Crawfurd, who had followed Raffles for over 20 years, became the new Resident of Singapore. Raffles also called a meeting that led to the founding of Raffles Institution.
In the final few weeks of his last stay in Singapore, in 1823, Raffles drafted a series of administrative regulations that aimed to govern Singapore, he outlawed gambling, imposed heavy taxation on drunkenness and opium smoking, and banned slavery, a police force and magistracy were set up, and what had been a trading post became a proper city.
Now feeling that he had completed his task in establishing Singapore, Raffles finally boarded a ship for home on 9 June 1823. On the way back, during a final stop in Bencoolen, tragedy befell Raffles once more when his youngest daughter, Flora Nightingall, who was born on 19 September, died on 28 November.
Raffles finally arrived back in England on 22 August 1824, over a year after he left Singapore. His longest tenure in Singapore was only eight months, but ever since he has been regarded as the founder of Singapore.
Sir Stamford and Lady Raffles first convalesced in Cheltenham and then moved to
Berners Street, London, at the end of November 1824, before moving to his country estate at Highwood in North London. By then he was seriously much too ill and he died of apoplexy or what we might today call a stroke at Highwood House in Mill Hill, north London, on his 45th birthday, 5 July 1826.
Because of his firm opposition to slavery, Raffles was refused burial inside Saint Mary’s Church, Hendon, by the vicar, the Revd Theodor Williams, whose family had made its fortune in Jamaica in the slave trade. The actual whereabouts of his body was unknown until 1914, when it was found in a vault. A life-size figure in white marble by Sir Francis Chantrey in 1832 sits in Westminster Abbey.
Raffles was survived by his second wife Sophia Hull and their daughter Ella. Ella died in 1840, aged 19. Sophia remained at Highwood House until her death in 1858, at the age of 72.
Two Singapore Slings … and a bag of peanuts … in the Long Bar in Raffles Hotel, Singapore (Photograph: Patrick Comerford)
In Singapore, his legacy is commemorated by the Raffles’s Landing Site and the use of his name for many places and institutions, including Raffles City, Raffles Hospital, Raffles Hotel, Raffles College, currently National University of Singapore (NUS), and in the names of a number of primary and secondary schools.
There are three public statues of Raffles in Singapore, one made of white polymarble along the Singapore River, another made of bronze in front of the Victoria Theatre and Concert Hall and a contemporary bronze sculpture at Fort Canning Park.
The black statue of Raffles that stands in the shadow of the clock tower of the Victoria Theatre and Concert Hall in Empress Place, Singapore, was originally located in the middle of the Padang, facing the sea. It was placed there to mark the 50th anniversary of Queen Victoria’s accession, but it was moved as part of Singapore’s centenary celebrations in February 1919. The statue was moved again at the end of the Japanese occupation, but was placed back in its location after World War II.
However, tourists generally give more attention to a copy of the original statue, a white statue of polymarble made from a cast of the black statue. The copy stands by the Singapore River near Empress Place at the spot believed to be his original landing site. It was placed there in 1972 to commemorate the 150th anniversary of the founding of Singapore.
Writing about Raffles in the Guardian in 2012, Victoria Glendenning said: ‘He was an idealistic entrepreneur, a romantic imperialist, passionately anti-slavery, and more concerned with transforming the lives of the peasants than making immediate profits for the company. He made no fortune for himself. Volatile, inconsistent, energetic, resilient, he wanted fame, and he wanted to do good.’
Following Raffles on a boat journey on the Singapore River, passing Raffles Landing (Patrick Comerford)
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05 July 2026
Daily prayer in Ordinary Time 2026:
59, Sunday 5 July 2026,
Fifth Sunday after Trinity (Trinity V)
‘We played the flute for you, and you did not dance; we wailed, and you did not mourn’ (Matthew 11: 17) … ‘Τα κάλαντα’ (‘Carols’), Νικηφόρος Λύτρας (Nikiphoros Lytras)
Patrick Comerford
We are in Ordinary Time in the Church Calendar and today is the Fifth Sunday after Trinity (Trinity V, 5 July 2026).
I hope to take part in the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford, this morning. Then, later in the day, I hope to enjoy the annual Greek Festival, Paniyiri, taking place this afternoon, from 12:30 to 5 in the grounds of the Greek Orthodox Church, with live music, dance, barbeque food, traditional Greek cakes, and stalls with Greek products.
Before today begins, however, 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.
‘We played the flute for you, and you did not dance; we wailed, and you did not mourn’ (Matthew 11: 19) … traditional Greek folk music celebrated at a restaurant in the old town in Rethymnon (Photograph: Patrick Comerford)
Matthew 11: 16-19, 25-30 (NRSVA):
[Jesus said:] 16 ‘But to what will I compare this generation? It is like children sitting in the market-places and calling to one another,
17 “We played the flute for you, and you did not dance;
we wailed, and you did not mourn.”
18 For John came neither eating nor drinking, and they say, “He has a demon”; 19 the Son of Man came eating and drinking, and they say, “Look, a glutton and a drunkard, a friend of tax-collectors and sinners!” Yet wisdom is vindicated by her deeds.’
25 At that time Jesus said, ‘I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants; 26 yes, Father, for such was your gracious will. 27 All things have been handed over to me by my Father; and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him.
28 ‘Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. 29 Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. 30 For my yoke is easy, and my burden is light.’
Imagine going to a wedding but not getting onto the floor and dancing (Photograph: Patrick Comerford)
Today’s Reflections:
Have you ever stayed up late, far too late, too late into the night, watching your favourite sport late at night on the television?
I have taken a personal decision not to watch any of this year’s World Cup fixtures in the US, as my own personal protest at the way FIFA has allowed Trump to hijack or abuse the World Cup for his own personal aggrandisement and for personal political opportunism. But I have been watching fixtures in Canada and Mexico, the co-host nations, and I am probably going to stay up late tonight and into the early hours of tomorrow morning to watch the match between England and Mexico in Mexico.
The World Cup matches that I have seen so far this summer, and those I have not watched but followed carefully, all offer gripping entertainment. And even when the team we support or the player we identify with does not get through, we keep on watching, waiting and hoping.
If this is you, if you sit on the edge of your chair rather than resting back on a comfortable cushion, then you know the difference between being a spectator and being a participant.
You don’t have to fly any flags from your window, or have your face painted to still enter into the spirit of great sporting events.
And if England gets through late tonight, early tomorrow morning, then the drama and excitement continue.
Entering into the spirit of a game moves us from being mere spectators to feeling we truly are participants … that every shout and every roar is a passionate response, is true encouragement, is wish fulfilment … the more passion the more we not only hope but believe that our team is going to win.
When we go to baptisms, weddings and funerals, the attitude we go with makes a world of difference: do I go as a spectator or as a participant?
Imagine going to a funeral and failing to offer sympathy to those who are grieving and mourning.
Imagine going to a wedding reception, but not taking your place at the table, not cheering the bride and groom, not getting onto the floor and dancing.
Sometimes we can get a little too precious, a little too worried about sending out the wrong signals. If we stand back, then like John the Baptist in this morning’s Gospel reading are we in danger of being reproached for being aloof from others (see Matthew 11: 18)?
If we enjoy ourselves, then, like Jesus in this morning’s Gospel reading, are we going to be seen as too interested in eating and drinking (verse 19; cf Romans 7: 15-16)?
When we go to church on Sundays, we have to ask ourselves whether we are here as spectators or as participants.
When we join in waves and chants at a football match, when we join in the dance at weddings, when we sing the hymns and enter into the prayers in church on a Sunday, we are moving from being observers and spectators to being participants.
The great opportunity for this transformation is provided Sunday after Sunday, in the invitation to move from being at the Liturgy to being in the Liturgy.
There is very little detail about the actual wedding of Rebekah in the first reading this morning (Genesis 24: 34-38, 42-49, 58-67). But if you have been to the Middle East, or you have seen Fiddler on the Roof, you know that dancing at Jewish weddings is traditionally a male celebration.
At funerals in many Mediterranean countries, open mourning and weeping is a sign not just of individual grief, but of public grief, and of the esteem the community holds for the person who has died.
These traditions were passed on through the generations – by children learning from adults, and by children teaching each other.
In this morning’s Gospel reading, we see how Christ has noticed this in the streets and the back alleys as he moves through the towns and cities.
He sees the children playing, the boys playing wedding dances, and the girls playing funeral wailing and mourning.
He notices the ways in which children can reproach each other for not joining in their playfulness:
We played the flute for you, and you did not dance; we wailed, and you did not mourn. (verse 17)
Even as he speaks, there is playfulness in the way Jesus phrases his observation, there is humour in the way he uses words that rhyme for dance and mourn at the end of each line of the children’s taunts.
Perhaps he is repeating an everyday rebuke at the time for people who stand back from what others are doing.
The boys playing tin whistles and tin drums are learning to become adult men. The girls wailing and beating their breasts in mock weeping are learning to become adult women. Each group is growing into the roles and rituals that will be expected of them when they mature.
Like all good children’s games, the point is the game, not who wins.
When we refuse to take part in the game, in the ritual, we refuse to take part in the shaping of society, we are in danger of denying our shared culture, denying our shared humanity.
If I stand back, detached, and remain a mere observer of the joys and sorrow in the lives of others, I am not sharing in their humanity.
And in not sharing in your humanity, I am failing to acknowledge that you too are made in the image and likeness of God.
But when we rejoice with people in their joys, and when we mourn with people in their sorrows, we are putting into practice what the doctrine of the Trinity teaches us about us being not only made in the image and likeness of God individually but communally and collectively too as humanity.
‘It is like children sitting in the market-places’ (Matthew 11: 16) … Samuel Johnson amid the Christmas lights in Market Square in Lichfield (Photograph: Patrick Comerford)
Today’s Prayers (Sunday 5 July 2026, Trinity V):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 5 to 11 July 2026 (pp 16-17), is ‘Faith in the Midst of Fractures’. This theme is introduced today with a reflection by the Revd Godfrey Owino Adera, Anglican priest, theologian, and lecturer at Saint Paul’s University, Limuru, Kenya:
Kenya, like many parts of the world, faces a tangle of urgent challenges that call for a bold and compassionate response from the Church. Gender-based violence, rising teenage pregnancies, and the ongoing burden of HIV remain pressing concerns, intensified by economic inequality, youth unemployment, political division, and corruption. Climate change adds further strain, with droughts, floods, and environmental damage hitting the most vulnerable hardest. Questions of dignity and belonging also persist, particularly for women, young people, and minorities often pushed to the margins of both church and society.
Against this backdrop, the FeAST Conference in Limuru, close to my home, proved to be a deeply formative experience. FeAST brings Anglican theologians together to reflect on faith rooted in both tradition and lived experience. In Limuru, we explored the Nicene Creed from fresh perspectives, drawing on insights from Africa, Asia, Latin America, and the Caribbean, showing how theology is richest when shaped by lived experience and global solidarity.
Alongside the formal sessions, I had the privilege of leading Anglican worship using Kenyan liturgy. The service included singing, dancing, and a joyful rendition of ‘Nimetembea kote na hakuna kama Mungu,’ capturing the beauty and energy of African worship. These shared moments of joy and cultural expression made the conference not only intellectually engaging but also deeply human and spiritually uplifting.
Overall, FeAST strengthened my work on social justice in Kenya, offering fresh insights from new friends and practical tools to engage in difficult conversations with honesty, hope, and care.
The USPG prayer diary today (Sunday 5 July 2026, Trinity V) invites us to pray by reading and meditating on today’s Gospel reading (Matthew 11: 16-19, 25-30).
The Collect of the Day:
Almighty and everlasting God,
by whose Spirit the whole body of the Church
is governed and sanctified:
hear our prayer which we offer for all your faithful people,
that in their vocation and ministry
they may serve you in holiness and truth
to the glory of your name;
through our Lord and Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Grant, O Lord, we beseech you,
that the course of this world may be so peaceably ordered
by your governance,
that your Church may joyfully serve you in all godly quietness;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
send down upon your Church
the riches of your Spirit,
and kindle in all who minister the gospel
your countless gifts of grace;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
‘We played the flute for you, and you did not dance; we wailed, and you did not mourn’ (Matthew 11: 19) … music at the Hiroshima Day commemorations at the Peace Pagoda in Milton Keynes (Patrick Comerford)
Patrick Comerford
We are in Ordinary Time in the Church Calendar and today is the Fifth Sunday after Trinity (Trinity V, 5 July 2026).
I hope to take part in the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford, this morning. Then, later in the day, I hope to enjoy the annual Greek Festival, Paniyiri, taking place this afternoon, from 12:30 to 5 in the grounds of the Greek Orthodox Church, with live music, dance, barbeque food, traditional Greek cakes, and stalls with Greek products.
Before today begins, however, 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.
‘We played the flute for you, and you did not dance; we wailed, and you did not mourn’ (Matthew 11: 19) … traditional Greek folk music celebrated at a restaurant in the old town in Rethymnon (Photograph: Patrick Comerford)
Matthew 11: 16-19, 25-30 (NRSVA):
[Jesus said:] 16 ‘But to what will I compare this generation? It is like children sitting in the market-places and calling to one another,
17 “We played the flute for you, and you did not dance;
we wailed, and you did not mourn.”
18 For John came neither eating nor drinking, and they say, “He has a demon”; 19 the Son of Man came eating and drinking, and they say, “Look, a glutton and a drunkard, a friend of tax-collectors and sinners!” Yet wisdom is vindicated by her deeds.’
25 At that time Jesus said, ‘I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants; 26 yes, Father, for such was your gracious will. 27 All things have been handed over to me by my Father; and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him.
28 ‘Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. 29 Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. 30 For my yoke is easy, and my burden is light.’
Imagine going to a wedding but not getting onto the floor and dancing (Photograph: Patrick Comerford)
Today’s Reflections:
Have you ever stayed up late, far too late, too late into the night, watching your favourite sport late at night on the television?
I have taken a personal decision not to watch any of this year’s World Cup fixtures in the US, as my own personal protest at the way FIFA has allowed Trump to hijack or abuse the World Cup for his own personal aggrandisement and for personal political opportunism. But I have been watching fixtures in Canada and Mexico, the co-host nations, and I am probably going to stay up late tonight and into the early hours of tomorrow morning to watch the match between England and Mexico in Mexico.
The World Cup matches that I have seen so far this summer, and those I have not watched but followed carefully, all offer gripping entertainment. And even when the team we support or the player we identify with does not get through, we keep on watching, waiting and hoping.
If this is you, if you sit on the edge of your chair rather than resting back on a comfortable cushion, then you know the difference between being a spectator and being a participant.
You don’t have to fly any flags from your window, or have your face painted to still enter into the spirit of great sporting events.
And if England gets through late tonight, early tomorrow morning, then the drama and excitement continue.
Entering into the spirit of a game moves us from being mere spectators to feeling we truly are participants … that every shout and every roar is a passionate response, is true encouragement, is wish fulfilment … the more passion the more we not only hope but believe that our team is going to win.
When we go to baptisms, weddings and funerals, the attitude we go with makes a world of difference: do I go as a spectator or as a participant?
Imagine going to a funeral and failing to offer sympathy to those who are grieving and mourning.
Imagine going to a wedding reception, but not taking your place at the table, not cheering the bride and groom, not getting onto the floor and dancing.
Sometimes we can get a little too precious, a little too worried about sending out the wrong signals. If we stand back, then like John the Baptist in this morning’s Gospel reading are we in danger of being reproached for being aloof from others (see Matthew 11: 18)?
If we enjoy ourselves, then, like Jesus in this morning’s Gospel reading, are we going to be seen as too interested in eating and drinking (verse 19; cf Romans 7: 15-16)?
When we go to church on Sundays, we have to ask ourselves whether we are here as spectators or as participants.
When we join in waves and chants at a football match, when we join in the dance at weddings, when we sing the hymns and enter into the prayers in church on a Sunday, we are moving from being observers and spectators to being participants.
The great opportunity for this transformation is provided Sunday after Sunday, in the invitation to move from being at the Liturgy to being in the Liturgy.
There is very little detail about the actual wedding of Rebekah in the first reading this morning (Genesis 24: 34-38, 42-49, 58-67). But if you have been to the Middle East, or you have seen Fiddler on the Roof, you know that dancing at Jewish weddings is traditionally a male celebration.
At funerals in many Mediterranean countries, open mourning and weeping is a sign not just of individual grief, but of public grief, and of the esteem the community holds for the person who has died.
These traditions were passed on through the generations – by children learning from adults, and by children teaching each other.
In this morning’s Gospel reading, we see how Christ has noticed this in the streets and the back alleys as he moves through the towns and cities.
He sees the children playing, the boys playing wedding dances, and the girls playing funeral wailing and mourning.
He notices the ways in which children can reproach each other for not joining in their playfulness:
We played the flute for you, and you did not dance; we wailed, and you did not mourn. (verse 17)
Even as he speaks, there is playfulness in the way Jesus phrases his observation, there is humour in the way he uses words that rhyme for dance and mourn at the end of each line of the children’s taunts.
Perhaps he is repeating an everyday rebuke at the time for people who stand back from what others are doing.
The boys playing tin whistles and tin drums are learning to become adult men. The girls wailing and beating their breasts in mock weeping are learning to become adult women. Each group is growing into the roles and rituals that will be expected of them when they mature.
Like all good children’s games, the point is the game, not who wins.
When we refuse to take part in the game, in the ritual, we refuse to take part in the shaping of society, we are in danger of denying our shared culture, denying our shared humanity.
If I stand back, detached, and remain a mere observer of the joys and sorrow in the lives of others, I am not sharing in their humanity.
And in not sharing in your humanity, I am failing to acknowledge that you too are made in the image and likeness of God.
But when we rejoice with people in their joys, and when we mourn with people in their sorrows, we are putting into practice what the doctrine of the Trinity teaches us about us being not only made in the image and likeness of God individually but communally and collectively too as humanity.
‘It is like children sitting in the market-places’ (Matthew 11: 16) … Samuel Johnson amid the Christmas lights in Market Square in Lichfield (Photograph: Patrick Comerford)
Today’s Prayers (Sunday 5 July 2026, Trinity V):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 5 to 11 July 2026 (pp 16-17), is ‘Faith in the Midst of Fractures’. This theme is introduced today with a reflection by the Revd Godfrey Owino Adera, Anglican priest, theologian, and lecturer at Saint Paul’s University, Limuru, Kenya:
Kenya, like many parts of the world, faces a tangle of urgent challenges that call for a bold and compassionate response from the Church. Gender-based violence, rising teenage pregnancies, and the ongoing burden of HIV remain pressing concerns, intensified by economic inequality, youth unemployment, political division, and corruption. Climate change adds further strain, with droughts, floods, and environmental damage hitting the most vulnerable hardest. Questions of dignity and belonging also persist, particularly for women, young people, and minorities often pushed to the margins of both church and society.
Against this backdrop, the FeAST Conference in Limuru, close to my home, proved to be a deeply formative experience. FeAST brings Anglican theologians together to reflect on faith rooted in both tradition and lived experience. In Limuru, we explored the Nicene Creed from fresh perspectives, drawing on insights from Africa, Asia, Latin America, and the Caribbean, showing how theology is richest when shaped by lived experience and global solidarity.
Alongside the formal sessions, I had the privilege of leading Anglican worship using Kenyan liturgy. The service included singing, dancing, and a joyful rendition of ‘Nimetembea kote na hakuna kama Mungu,’ capturing the beauty and energy of African worship. These shared moments of joy and cultural expression made the conference not only intellectually engaging but also deeply human and spiritually uplifting.
Overall, FeAST strengthened my work on social justice in Kenya, offering fresh insights from new friends and practical tools to engage in difficult conversations with honesty, hope, and care.
The USPG prayer diary today (Sunday 5 July 2026, Trinity V) invites us to pray by reading and meditating on today’s Gospel reading (Matthew 11: 16-19, 25-30).
The Collect of the Day:
Almighty and everlasting God,
by whose Spirit the whole body of the Church
is governed and sanctified:
hear our prayer which we offer for all your faithful people,
that in their vocation and ministry
they may serve you in holiness and truth
to the glory of your name;
through our Lord and Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Grant, O Lord, we beseech you,
that the course of this world may be so peaceably ordered
by your governance,
that your Church may joyfully serve you in all godly quietness;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
send down upon your Church
the riches of your Spirit,
and kindle in all who minister the gospel
your countless gifts of grace;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
‘We played the flute for you, and you did not dance; we wailed, and you did not mourn’ (Matthew 11: 19) … music at the Hiroshima Day commemorations at the Peace Pagoda in Milton Keynes (Patrick Comerford)






