High Point and LCC Tower in Elephant and Castle … but how did this colourful part of South London get its name (Photograph: Patrick Comerford, 2026)
Patrick Comerford
The Elephant and Castle is a very dominant part of the coat-of-arms of one branch of the Beaumont family, and so it became a major feature in the heraldic decoration of the ceiling of the long gallery illustrating the Comberford family tree in the Moat House on Lichfield Street, Tamworth.
I was first shown this ceiling and its heraldic decorations when I was a teenager. It has fascinated me ever since, and I have been back to see it many times over the past 55 years or more.
There is no simple explanation of why or how the Wednesbury branch of the Beaumont family adopted the elephant and castle as one of their heraldic symbols. But I was reminded of it last week on the buses through Elephant and Castle in London last week, on my way between Waterloo Station and Brockley, visiting Comerford Road.
Strata Tower, part of the fast-changing redevelopment of Elephant and Castle in South London (Photograph: Patrick Comerford, 2026)
Elephant and Castle is a neighbourhood just south of the River Thames, in the London Borough of Southwark. A transport hub, it is a familiar landmark and home to thousands of people, and it is also an area in transition. A major regeneration programme is underway, with over £4 billion of public and private money being invested in the area.
Elephant and Castle is the name of a short road, but the name is generally used to refer informally to much of Walworth and Newington. The area has a rich cultural history, has two local universities, a flourishing arts scene and a strong Latin American influence. The origins of the area are found in its location at the meeting point of several major routes into the heart of London.
To this day, it is one of the city’s most important transport hubs. It has two underground stations, a mainline rail station, 28 bus routes, and excellent road and cycling connections.
The area was once known as the ‘Piccadilly of the South’ – a central hub of entertainment that regularly drew in thousands of Londoners. With plans for new theatres, cinemas, shops, restaurants and places to socialise, Elephant and Castle is once again becoming a destination for visitors, as well as a great neighbourhood in which to live, work and learn.
Elephant and Castle has a a variety of cafés and places to eat (Photograph: Patrick Comerford, 2026)
Today, Elephant and Castle is a fast-changing area with modern developments like the Strata tower, nicknamed the ‘Razor’, High Point London South Bank University, the LCC Tower and a variety of cafés and places to eat.
But how did Elephant and Castle get its unusual name?
There are many explanations, but none seems to satisfy my curiosity.
No-one questions that the name Elephant and Castle is taken from the name of a pub or coaching inn at this major crossroad. The earliest surviving record of this name in relation to this area appears in the Court Leet Book of the Manor of Walworth, which met at Elephant and Castle, Newington on 21 March 1765.
The inn was rebuilt in 1816 and again in 1898. The Victorian pub was demolished and the present Elephant & Castle pub, at the junction of New Kent Road and Newington Causeway, was part of the comprehensive redevelopments in the 1960s.
But how did the original pub get its name?
A gable end mural on the corner of New Street and High Street, Stony Stratford, recalls the story of Eleanor of Castile (Photograph: Patrick Comerford)
The popular and enduring myth is that the inn took its name from an English corruption of the Spanish phrase La Infanta de Castilla, a title held by Eleanor of Castile, wife of Edward I. Her funeral procession in 1290 was later marked by Eleanor Crosses the length of England, ending at Charing Cross – but not at Elephant and Castle.
She is commemorated in a mural in Stony Stratford, but is also remembered for her virulent antisemitism.
However, Eleanor of Castile never held the title of Infanta de Castilla. Indeed, according to Stephen Humphrey in his book Elephant and Castle, a History (2013), the pub sign at Elephant and Castle only begins to be used in the area about 500 years after Queen Eleanor lived.
The Infanta de Castilla house in London (Photograph: Patrick Comerford)
A second disputed origin is with another Infanta of Castille, Catherine of Aragon, the first wife of Henry VIII. When she first arrived in London in 1502, she lived in a house on South Bank that later become the residence of the architect Christopher Wren. This building is about a mile and a half from where Elephant and Castle roundabout stands today.
The house on South Bank is close to Shakespeare’s Globe Theatre. In Twelfth Night, ‘The Elephant’ is a lodging house in the ‘south suburbs’ recommended by Antonio to Sebastian as the best place to stay.
It serves as the staging ground for their separation and Sebastian’s later mix-up with Viola (as Cesario). It is often been said that this reference in one of Shakespeare’s best-loved comedies is to lodgings in Elephant and Castle. But Twelfth Night is set in Illyria, not in London, and the first documented performance of the play (1602) was not in Southwark but at Middle Temple Hall, on the other side of the river.
The plaque on the Infanta de Castilla house on South Bank (Photograph: Patrick Comerford)
A third popular explanation for the name of Elephant and Castle is found, supposedly, in the heraldic symbols of the Cutlers’ Company, one of the livery companies in London. The company adopted the image of an Elephant and Castle as the crest in its coat of arms granted in 1622. It may have been a reference to the use of ivory in cutlery handles rather than any imagined connections with Eleanor of Castile or Catherine of Aragon, or, for that matter, with Coventry or the Beaumont family.
An elephant and castle can be seen in the coat of arms granted to the Cutlers’ Companyin 1476 and depicted at Cutlers’ Hall, with elephants as supporters on each side of the shield. The elephant theme is repeated throughout the hall on Warwick Lane, including the pair of elegant golden elephant heads on the door knockers.
The Royal African Company, founded in 1672, used a similar sign because of the ivory trade.
But Elephant and Castle as the name of the public house that gives its name to the area in South London first appears in records in 1765, when the building is first described as a public house called the Elephant and Castle. Stephen Humphrey finds no evidence to connect the pub or its early proprietors with the Cutlers’ Company or the cutlery trade. He concludes that the sudden appearance of the ancient sign in the area cannot be explained and suggests that, as with the vast majority of pub names, the choice may have been a random one.
The elephant and castle are part of the heraldic symbols of the the Cutlers’ Company and Cutlers’ Hall in London (Photograph: Wikipedia)
The image of an elephant with a castle on its back has been popular for centuries and throughout Europe. The mediaeval bestiaries said Indian and Persian warriors fought from wooden towers on the backs of elephants, an elephant and castle is one of the symbols in the 14th-century choir stalls in Chester Cathedral, and the emblem is found in the coat of arms of Coventry, granted by Edward III in 1345.
The Garter stall plate of John Beaumont (1361-1396), 4th Lord Beaumont, shows his coat of arms used a lion passant as the crest. But his great-grandson, William Beaumont (1438-1507), 2nd Viscount Beaumont, used the heraldic device of an elephant with a tower on its back.
William supported the Lancastrian cause and Henry VI. He was on the losing side at the battles of Towton (1461) and Barnet (1471), was twice stripped of his land and titles by the Yorkists, and spent many years in exile or in prison. In the end, he fought for Henry Tudor at Bosworth, and within a few months he was restored to his lands and titles.
Livery badges for John Beaumont with the elephant and castle rebus are on display in the British Museum, the London Museum and Salisbury Museum. John Beaumont’s uncle, Henry Beaumont (1411-ca 1447/1448), ancestor of the Beaumont family of Wednesbury. That branch of the Beaumont family appear to have adopted the elephant and castle as the crest in their coat-of-arms.
Henry Beaumont’s wife Joan was the daughter and heiress of William Heronville of Wednesbury and widow of William Leventhope of Wednesbury. When Joan died, Wednesbury Manor was inherited by her only son, Sir Henry Beaumont (1446-1471) of Wednesbury. This Henry’s granddaughter, Dorothy Beaumont, married Humphrey Comberford of Comberford Hall, who was the Master of the Guild of Saint Mary and Saint John the Baptist in Lichfield in 1530.
The wealth of the Wednesbury estate greatly enriched the Comberford family, which explains in part why the line of descent from the Beaumont family was emphasised by the decorative heraldic family trees on the ceiling of the Moat House, the family’s Tudor house on Lichfield Street in Tamworth.
But I have strayed away from the questions I had last week about the origins of the name of Elephant and Castle in London. Perhaps there are no answers.
The Beaumont coat-of-arms, including an elephant and castle, in the Comberford heraldic family tree in the long gallery of the Moat House, Tamworth (Photograph: Patrick Comerford, 2026)
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13 July 2026
Daily prayer in Ordinary Time 2026:
67, Monday 13 July 2026
‘Whoever does not take up the cross and follow me is not worthy of me’ (Matthew 10: 38) … an icon by Hanna-Leena Ward in her recent exhibition in Lichfield Cathedral (Photograph: Patrick Comerford, 2026)
Patrick Comerford
We are in Ordinary Time in the Church Calendar and the week began with the Sixth Sunday after Trinity (Trinity VI, 12 July 2026). Later this evening, I hope to be involved in the service in Saint Mary and Saint Giles Church welcoming the Revd Dr David Jarratt as the new Rector of Stony Stratford.
Before today begins, though, 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.
‘I have not come to bring peace, but a sword’ (Matthew 10: 34) … the Sword of State of James Brooke, first Rajah of Sarawak (Photograph: Patrick Comerford)
Matthew 10: 34 to 11: 1 (NRSVA):
Jesus said:
34 ‘Do not think that I have come to bring peace to the earth;
I have not come to bring peace, but a sword.
35 For I have come to set a man against his father,
and a daughter against her mother,
and a daughter-in-law against her mother-in-law;
36 and one’s foes will be members of one’s own household.
37 ‘Whoever loves father or mother more than me is not worthy of me;
and whoever loves son or daughter more than me is not worthy of me;
38 and whoever does not take up the cross and follow me is not worthy of me.
39 Those who find their life will lose it,
and those who lose their life for my sake will find it.
40 ‘Whoever welcomes you welcomes me,
and whoever welcomes me welcomes the one who sent me.
41 Whoever welcomes a prophet in the name of a prophet
will receive a prophet’s reward;
and whoever welcomes a righteous person in the name of a righteous person
will receive the reward of the righteous;
42 and whoever gives even a cup of cold water to one of these little ones in the name of a disciple –
truly I tell you, none of these will lose their reward.’
11 Now when Jesus had finished instructing his twelve disciples, he went on from there to teach and proclaim his message in their cities.
‘Whoever gives even a cup of cold water to one of these little ones’ (Matthew 10: 42) … ‘Christ the Beggar’, a sculpture by Timothy Schmalz on the steps of Santo Spirito Hospital in Rome (Photograph: Patrick Comerford)
Today’s Reflections:
In the weekday Gospel readings at the Eucharist in recent days, we have been reading in Saint Matthew’s Gospel how Christ calls the Twelve together and prepares them for their ministry and mission. In today’s reading, he concludes that preparation of the Twelve for this mission, as both their teacher and their master.
It is a wonderful piece of drama and poetry. Most English-language versions of this passage present it as prose narrative. But the original Biblical Greek is drama and poetry, so that its impact is powerful.
At the Last Day, Christ will speak out on behalf of those who are his faithful witnesses faithfully, but will deny those who deny him. The smallest act of kindness to those who marginalised and despised is the same as taking up my cross and following Christ.
To re-present that poetic and dramatic impact, I have presented the Greek text in poetic form at the end of this reflection.
In verses 34-36, Christ gives a new interpretation to the apocalyptic vision in Micah 7: 6, a verse thought to foretell the breakdown of society as the end-times approach (see also Ezekiel 38: 21). Spreading the gospel will have unfortunate consequences. There will be tension and division, even within families, between those who accept Christ’s message and the demands it makes, and those who oppose it.
Christians must put loyalty to Christ above family loyalties (verse 37). Following Christ involves the risk of death, and involves taking up the cross, a sure and certain death for those who rebel against the rulers of the day (verse 38). We are then presented with a paradox: those who try to save their own earthly lives will lose all, but those who die for Christ will find eternal life (verse 39).
Many years ago (2008), I was reading through some insightful essays submitted as part of an adult education course in theology. I was excited so many thinking people were engaging with their faith in a challenging, questioning way, seeking to explore and deepen their understanding of how relevant Christianity and the Church are to the world and its problems.
These were not raw, naïve students. They displayed a wide variety of age and background, and came with a variety of experiences that challenge our stereotypical image of the Church. Yes, there were suburban housewives and businessmen, immigrants, truck drivers and young people from rectory families. And they brought amazing, often unconventional, questions and insights to the discussions.
But they sat side-by-side – and sat comfortably side-by-side – with the other students: the single mother with teenage sons; the refugee who had seen horrific outrages, only to find herself marginalised in a new country; a farmer who travelled a round trip of hundreds of miles just to learn more, and to be challenged more deeply by the Christian faith.
Well, no-one said it was going to be easy, did they?
The Christian faith should be challenging. Our reflections on it should be challenging and should challenge us. And, as we integrate that reflection, our discipleship should be challenging to the world … even when that means that there is a price to pay.
If we are unable or unwilling to speak up about our beliefs in time of plenty, how difficult will it be to speak up for Christian values, the Christian point of view, when things are difficult, when things are tough?
Staying quiet when I should speak out will deal a death blow to my morals and my morale. Silence in the face of injustice and suffering is a silent denial of my faith, and of Christ.
For me, Dietrich Bonhoeffer, Gonville ffrench-Beytagh and Desmond Tutu stand out as people who knew the consequences but nevertheless took up their cross and followed Christ, and are worthy of the name Christian (Matthew 10: 38). They knew that despite their physical fears were, and the fears they had for the families, who would also suffer socially and physically, that they had little to fear spiritually.
How often do we take the easy option out? How often do we give nice names to the bad things we do? How often do we pretend that we are doing the wrong thing for the right reasons? Or simply because we are doing what is expected of us, what were told to do?
How often good labels have been hijacked to disguise the dreadful. The slogan on the gates outside Auschwitz, Dachau and other Nazi death camps was: Arbeit mach frei – ‘Work makes you free.’
The word ‘apartheid’ does not mean racism. It actually means ‘separate development’, which sounds good except there were no hopes of development and opportunity for anyone but the white people in South Africa.
As he was leading the United States further-and-further along the nuclear arms race, developing new nuclear missiles that would eventually contribute to economic recession, President Ronald Reagan declared in his second inaugural address in 1984: ‘Peace is our highest aspiration. The record is clear, Americans resort to force only when they must. We have never been aggressors.’ They even named one new nuclear weapon ‘Peacemaker’ and named a nuclear warship Corpus Christi.
But it was always so throughout history. In an oft-quoted passage in De vita et moribus Iulii Agricolae, the Roman orator and historian Tacitus quotes a British chieftain Calgacus speaking about Rome’s insatiable appetite for conquest and plunder: ubi solitudinem faciunt, pacem appellant (‘where they make a desert, they call it peace’).
The British chieftain’s sentiment was meant as an ironic contrast with the slogan, ‘Peace given to the world,’ frequently inscribed on Roman medals.
This phrase from Tacitus is often quoted alone. The poet Lord Byron, for instance, adapts the phrase in Bride of Abydos (1813):
Mark where his carnage and his conquests cease!
He makes a solitude, and calls it – peace.
The same poetic irony is found when Christ says to his disciples in this Gospel reading: ‘Do not think I have come to bring peace to the earth. I have come not to bring peace, but the sword’ (Matthew 10: 34).
It is not that Christ is encouraging his disciples to be warmongers – what a gross misreading of his teachings that would be. Nor is he encouraging family rows, encouraging sons to storm out on their fathers, mothers to nag and niggle at their daughters (Matthew 10: 35).
But he is warning his disciples that it is not going to be easy. They are not going to have a quiet time. Those who want a quiet life as Christians can forget about it. And their hopes of a quiet life as passive Christians will vanish quickly.
Are we prepared to stand up for our faith and its values even at the risk of being ridiculed? Even when this upsets the peace of our families, our communities, our society and our land?
Some of those essays I was reading from those students on that adult education course encourage me when it comes to worrying whether people prefer peace at any price or taking a costly stand, even when it challenges prevailing values today.
Many of them had looked at the way we treat immigrants, migrants and refugees in our society. Yes, they observed the rising levels of racism in our society. Yes, they noticed the inadequate welfare and support payments they receive. But they were even more challenging about the way they thought the Church was too comfortable about the problems we are facing in society today. We are too inward-looking, most of them said in their essays. We are too much of a club.
They had stopped and looked at ordinary, everyday parishes. There is no fear of fathers being set against their sons, mothers against their daughters, daughters-in-law against mothers-in-law, or of finding foes within the household (Matthew 10: 35-37). Most of them found our parishes were too like comfortable families or clubs, not open to the worries, concerns and fears of the outsider.
Do we love the clubbish atmosphere in the Church more than we love the Church, the Gospel and Christ?
Or are we prepared to speak out, not worrying about the consequences, knowing that ‘whoever does not take up his cross and follow me is not worthy of me. Those who find their life will lose it, and those who lose their life for my sake will find it’ (Matthew 10: 39).
Matthew 10: 34-42 in Greek:
34 Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν·
οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν.
35 ἦλθον γὰρ διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ
καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς
καὶ νύμφην κατὰ τῆς πενθερᾶς αὐτῆς,
36 καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ.
37 Ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος·
καὶ ὁ φιλῶν υἱὸν ἢ θυγατέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος·
38 καὶ ὃς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθεῖ ὀπίσω μου, οὐκ ἔστιν μου ἄξιος.
39 ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν,
καὶ ὁ ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν.
40 Ὁ δεχόμενος ὑμᾶς ἐμὲ δέχεται,
καὶ ὁ ἐμὲ δεχόμενος δέχεται τὸν ἀποστείλαντά με.
41 ὁ δεχόμενος προφήτην εἰς ὄνομα προφήτου
μισθὸν προφήτου λήμψεται,
καὶ ὁ δεχόμενος δίκαιον εἰς ὄνομα δικαίου
μισθὸν δικαίου λήμψεται.
42 καὶ ὃς ἂν ποτίσῃ ἕνα τῶν μικρῶν τούτων ποτήριον ψυχροῦ μόνον εἰς ὄνομα μαθητοῦ,
ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ.
‘Whoever welcomes you welcomes me’ (Matthew 10: 40) … a multilingual welcome at Saint Paul’s Church, Marylebone (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Monday 13 July 2026):
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 12 to 18 July 2026 (pp 18-19), is ‘The Land of the Highlanders’. This theme was introduced yesterday with a reflection by the Most Revd Mark Strange, Primus of the Scottish Episcopal Church.
The USPG prayer diary today (Monday 13 July 2026) invites us to pray
Lord God, we pray for the people of the Scottish Highlands, for communities shaped by loss, resilience, and hope. Strengthen those who remain, and renew the life of the land and its people.
The Collect of the Day:
Merciful God,
you have prepared for those who love you
such good things as pass our understanding:
pour into our hearts such love toward you
that we, loving you in all things and above all things,
may obtain your promises,
which exceed all that we can desire;
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 of our pilgrimage,
you have led us to the living water:
refresh and sustain us
as we go forward on our journey,
in the name of Jesus Christ our Lord.
Additional Collect
Creator God,
you made us all in your image:
may we discern you in all that we see,
and serve you in all that we do;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
‘Whoever welcomes you welcomes me’ (Matthew 10: 40) … a warm Greek welcome at the Pepi Hotel in Rethymnon
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
We are in Ordinary Time in the Church Calendar and the week began with the Sixth Sunday after Trinity (Trinity VI, 12 July 2026). Later this evening, I hope to be involved in the service in Saint Mary and Saint Giles Church welcoming the Revd Dr David Jarratt as the new Rector of Stony Stratford.
Before today begins, though, 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.
‘I have not come to bring peace, but a sword’ (Matthew 10: 34) … the Sword of State of James Brooke, first Rajah of Sarawak (Photograph: Patrick Comerford)
Matthew 10: 34 to 11: 1 (NRSVA):
Jesus said:
34 ‘Do not think that I have come to bring peace to the earth;
I have not come to bring peace, but a sword.
35 For I have come to set a man against his father,
and a daughter against her mother,
and a daughter-in-law against her mother-in-law;
36 and one’s foes will be members of one’s own household.
37 ‘Whoever loves father or mother more than me is not worthy of me;
and whoever loves son or daughter more than me is not worthy of me;
38 and whoever does not take up the cross and follow me is not worthy of me.
39 Those who find their life will lose it,
and those who lose their life for my sake will find it.
40 ‘Whoever welcomes you welcomes me,
and whoever welcomes me welcomes the one who sent me.
41 Whoever welcomes a prophet in the name of a prophet
will receive a prophet’s reward;
and whoever welcomes a righteous person in the name of a righteous person
will receive the reward of the righteous;
42 and whoever gives even a cup of cold water to one of these little ones in the name of a disciple –
truly I tell you, none of these will lose their reward.’
11 Now when Jesus had finished instructing his twelve disciples, he went on from there to teach and proclaim his message in their cities.
‘Whoever gives even a cup of cold water to one of these little ones’ (Matthew 10: 42) … ‘Christ the Beggar’, a sculpture by Timothy Schmalz on the steps of Santo Spirito Hospital in Rome (Photograph: Patrick Comerford)
Today’s Reflections:
In the weekday Gospel readings at the Eucharist in recent days, we have been reading in Saint Matthew’s Gospel how Christ calls the Twelve together and prepares them for their ministry and mission. In today’s reading, he concludes that preparation of the Twelve for this mission, as both their teacher and their master.
It is a wonderful piece of drama and poetry. Most English-language versions of this passage present it as prose narrative. But the original Biblical Greek is drama and poetry, so that its impact is powerful.
At the Last Day, Christ will speak out on behalf of those who are his faithful witnesses faithfully, but will deny those who deny him. The smallest act of kindness to those who marginalised and despised is the same as taking up my cross and following Christ.
To re-present that poetic and dramatic impact, I have presented the Greek text in poetic form at the end of this reflection.
In verses 34-36, Christ gives a new interpretation to the apocalyptic vision in Micah 7: 6, a verse thought to foretell the breakdown of society as the end-times approach (see also Ezekiel 38: 21). Spreading the gospel will have unfortunate consequences. There will be tension and division, even within families, between those who accept Christ’s message and the demands it makes, and those who oppose it.
Christians must put loyalty to Christ above family loyalties (verse 37). Following Christ involves the risk of death, and involves taking up the cross, a sure and certain death for those who rebel against the rulers of the day (verse 38). We are then presented with a paradox: those who try to save their own earthly lives will lose all, but those who die for Christ will find eternal life (verse 39).
Many years ago (2008), I was reading through some insightful essays submitted as part of an adult education course in theology. I was excited so many thinking people were engaging with their faith in a challenging, questioning way, seeking to explore and deepen their understanding of how relevant Christianity and the Church are to the world and its problems.
These were not raw, naïve students. They displayed a wide variety of age and background, and came with a variety of experiences that challenge our stereotypical image of the Church. Yes, there were suburban housewives and businessmen, immigrants, truck drivers and young people from rectory families. And they brought amazing, often unconventional, questions and insights to the discussions.
But they sat side-by-side – and sat comfortably side-by-side – with the other students: the single mother with teenage sons; the refugee who had seen horrific outrages, only to find herself marginalised in a new country; a farmer who travelled a round trip of hundreds of miles just to learn more, and to be challenged more deeply by the Christian faith.
Well, no-one said it was going to be easy, did they?
The Christian faith should be challenging. Our reflections on it should be challenging and should challenge us. And, as we integrate that reflection, our discipleship should be challenging to the world … even when that means that there is a price to pay.
If we are unable or unwilling to speak up about our beliefs in time of plenty, how difficult will it be to speak up for Christian values, the Christian point of view, when things are difficult, when things are tough?
Staying quiet when I should speak out will deal a death blow to my morals and my morale. Silence in the face of injustice and suffering is a silent denial of my faith, and of Christ.
For me, Dietrich Bonhoeffer, Gonville ffrench-Beytagh and Desmond Tutu stand out as people who knew the consequences but nevertheless took up their cross and followed Christ, and are worthy of the name Christian (Matthew 10: 38). They knew that despite their physical fears were, and the fears they had for the families, who would also suffer socially and physically, that they had little to fear spiritually.
How often do we take the easy option out? How often do we give nice names to the bad things we do? How often do we pretend that we are doing the wrong thing for the right reasons? Or simply because we are doing what is expected of us, what were told to do?
How often good labels have been hijacked to disguise the dreadful. The slogan on the gates outside Auschwitz, Dachau and other Nazi death camps was: Arbeit mach frei – ‘Work makes you free.’
The word ‘apartheid’ does not mean racism. It actually means ‘separate development’, which sounds good except there were no hopes of development and opportunity for anyone but the white people in South Africa.
As he was leading the United States further-and-further along the nuclear arms race, developing new nuclear missiles that would eventually contribute to economic recession, President Ronald Reagan declared in his second inaugural address in 1984: ‘Peace is our highest aspiration. The record is clear, Americans resort to force only when they must. We have never been aggressors.’ They even named one new nuclear weapon ‘Peacemaker’ and named a nuclear warship Corpus Christi.
But it was always so throughout history. In an oft-quoted passage in De vita et moribus Iulii Agricolae, the Roman orator and historian Tacitus quotes a British chieftain Calgacus speaking about Rome’s insatiable appetite for conquest and plunder: ubi solitudinem faciunt, pacem appellant (‘where they make a desert, they call it peace’).
The British chieftain’s sentiment was meant as an ironic contrast with the slogan, ‘Peace given to the world,’ frequently inscribed on Roman medals.
This phrase from Tacitus is often quoted alone. The poet Lord Byron, for instance, adapts the phrase in Bride of Abydos (1813):
Mark where his carnage and his conquests cease!
He makes a solitude, and calls it – peace.
The same poetic irony is found when Christ says to his disciples in this Gospel reading: ‘Do not think I have come to bring peace to the earth. I have come not to bring peace, but the sword’ (Matthew 10: 34).
It is not that Christ is encouraging his disciples to be warmongers – what a gross misreading of his teachings that would be. Nor is he encouraging family rows, encouraging sons to storm out on their fathers, mothers to nag and niggle at their daughters (Matthew 10: 35).
But he is warning his disciples that it is not going to be easy. They are not going to have a quiet time. Those who want a quiet life as Christians can forget about it. And their hopes of a quiet life as passive Christians will vanish quickly.
Are we prepared to stand up for our faith and its values even at the risk of being ridiculed? Even when this upsets the peace of our families, our communities, our society and our land?
Some of those essays I was reading from those students on that adult education course encourage me when it comes to worrying whether people prefer peace at any price or taking a costly stand, even when it challenges prevailing values today.
Many of them had looked at the way we treat immigrants, migrants and refugees in our society. Yes, they observed the rising levels of racism in our society. Yes, they noticed the inadequate welfare and support payments they receive. But they were even more challenging about the way they thought the Church was too comfortable about the problems we are facing in society today. We are too inward-looking, most of them said in their essays. We are too much of a club.
They had stopped and looked at ordinary, everyday parishes. There is no fear of fathers being set against their sons, mothers against their daughters, daughters-in-law against mothers-in-law, or of finding foes within the household (Matthew 10: 35-37). Most of them found our parishes were too like comfortable families or clubs, not open to the worries, concerns and fears of the outsider.
Do we love the clubbish atmosphere in the Church more than we love the Church, the Gospel and Christ?
Or are we prepared to speak out, not worrying about the consequences, knowing that ‘whoever does not take up his cross and follow me is not worthy of me. Those who find their life will lose it, and those who lose their life for my sake will find it’ (Matthew 10: 39).
Matthew 10: 34-42 in Greek:
34 Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν·
οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν.
35 ἦλθον γὰρ διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ
καὶ θυγατέρα κατὰ τῆς μητρὸς αὐτῆς
καὶ νύμφην κατὰ τῆς πενθερᾶς αὐτῆς,
36 καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ αὐτοῦ.
37 Ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος·
καὶ ὁ φιλῶν υἱὸν ἢ θυγατέρα ὑπὲρ ἐμὲ οὐκ ἔστιν μου ἄξιος·
38 καὶ ὃς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ καὶ ἀκολουθεῖ ὀπίσω μου, οὐκ ἔστιν μου ἄξιος.
39 ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν,
καὶ ὁ ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν.
40 Ὁ δεχόμενος ὑμᾶς ἐμὲ δέχεται,
καὶ ὁ ἐμὲ δεχόμενος δέχεται τὸν ἀποστείλαντά με.
41 ὁ δεχόμενος προφήτην εἰς ὄνομα προφήτου
μισθὸν προφήτου λήμψεται,
καὶ ὁ δεχόμενος δίκαιον εἰς ὄνομα δικαίου
μισθὸν δικαίου λήμψεται.
42 καὶ ὃς ἂν ποτίσῃ ἕνα τῶν μικρῶν τούτων ποτήριον ψυχροῦ μόνον εἰς ὄνομα μαθητοῦ,
ἀμὴν λέγω ὑμῖν, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ.
‘Whoever welcomes you welcomes me’ (Matthew 10: 40) … a multilingual welcome at Saint Paul’s Church, Marylebone (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Monday 13 July 2026):
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 12 to 18 July 2026 (pp 18-19), is ‘The Land of the Highlanders’. This theme was introduced yesterday with a reflection by the Most Revd Mark Strange, Primus of the Scottish Episcopal Church.
The USPG prayer diary today (Monday 13 July 2026) invites us to pray
Lord God, we pray for the people of the Scottish Highlands, for communities shaped by loss, resilience, and hope. Strengthen those who remain, and renew the life of the land and its people.
The Collect of the Day:
Merciful God,
you have prepared for those who love you
such good things as pass our understanding:
pour into our hearts such love toward you
that we, loving you in all things and above all things,
may obtain your promises,
which exceed all that we can desire;
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 of our pilgrimage,
you have led us to the living water:
refresh and sustain us
as we go forward on our journey,
in the name of Jesus Christ our Lord.
Additional Collect
Creator God,
you made us all in your image:
may we discern you in all that we see,
and serve you in all that we do;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
‘Whoever welcomes you welcomes me’ (Matthew 10: 40) … a warm Greek welcome at the Pepi Hotel in Rethymnon
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






