A tribute to Frank Lloyd Wright at 129 Wilton Road, Victoria, the site of Saint John’s Church (Photograph: Patrick Comerford, 2026)
Patrick Comerford
It would be easy to walk past 129 Wilton Road in Victoria, thinking it is just one more commercial office building in the City of Westminster. The building is close to Victoria Station and home to corporate tenants like Trident Energy and the events company IQPC.
But as they rush to and from Victoria Station, commuters may not notice the terrace above on the first floor of 129 Wilton Road or realise that the commercial and office building has been inspired by Frank Lloyd Wright and designed to provide a mixture of open plan or collaborative and quiet workspace with break-out zones and meeting rooms.
Were we alone in noticing the large, tall sculpted stonework by the entrance? It is engraved with the words ‘Treat the earth well: it was not given to you by your parents, it was loaned to you by your children – Frank Lloyd Wright’.
Perhaps the building was designed as a tribute to the great American architect Frank Lloyd Wright (1869-1957). But I was interested in it first because it is site of the former he Church of Saint John the Evangelist, destroyed during the Blitz in World War II.
Saint John’s Church was designed by Sir Arthur Blomfield and built in 1874 (Photograph: A Corbett / Saint Peter’s)
I was in Pimlico and Belgravia last week, visiting a number of churches in the area, including Saint Peter’s Church, Eaton Square, Saint Saviour’s Church, Saint George’s Square, and Saint Gabriel’s Church, Warwick Square.
Wilton Road is on land between Pimlico and Victoria that was once part of the larger Grosvenor Estate. The street was named after Lady Eleanor Egerton, daughter of Thomas Egerton (1749-1814), 1st Earl of Wilton, who married Robert Grosvenor (1767-1845), 1st Marquess of Westminster.
Saint John’s Church, Wilton Road, was consecrated in 1874 as a chapel of ease to Saint Peter’s, Eaton Square, in order to reach out to the poor in the heavily populated area around Victoria Station.
The Revd George Howard Wilkinson (1833-1907), who was the Vicar of Saint Peter’s, Eaton Square, in 1870-1883, wished the church to be open to all. It was built with some difficulty on soft ground where barges used to unload their goods from the Grosvenor Basin, and this needed a foundation built on piles.
Fundraising for building the new church attracted a donation of £2,000 from Hugh Grosvenor (1825-1899), 1st Duke of Westminster, while he attending Saint Peter’s Church one Sunday morning, and Queen Victoria donated £150, on the grounds that she was a parishioner.
The church was built on the west side of Wilton Road, between Hudson’s Place and Gillingham Street. The building stood on the site that is now No 129 Wilton Road, Pimlico. It was designed in the Early Gothic style by the architect Sir Arthur Blomfield (1829-1899), who at the time was working on Saint Peter’s Church, Eaton Square, when he enlarged and reordered in 1875, adding a chancel at the east end and north and south transepts, and ‘fiercely normanised’ the interior.
Blomfield’s other works include Saint Luke’s Chapel at the former Radcliffe Infirmary, Oxford (1864), Saint Barnabas Church, Jericho, Oxford (1869), Selwyn College, Cambridge (1882-1889), rebuilding the nave of Saint Saviour’s Church, now Southwark Cathedral (1890-1897), and Saint Saviour’s Church, Arklow, Co Wicklow (1899).
Inside Saint John’s Church, Wilton Road, once known for its quiet reverence and absence of fussiness (Photograph: A Corbett / Saint Peter’s)
Saint John’s Church on Wilton Road was built in brick with stone dressings, with a broad nave, a short chancel, and a thin square tower topped by a squat slate spire. Embellishments were added in succeeding years, including mosaics, a marble high altar and triptych, seven sanctuary lamps in the Anglo-Catholic style, and textiles designed by the architect George Frederick Bodley (1827-1907).
Saint John’s had a ring of eight bells, supplied by John Warner and Sons. They were dedicated on 2 October 1878 by the Archdeacon of London, Piers Claughton (1814-1884), former Bishop of Saint Helena and of Colombo. The bells were later removed when they proved to be too heavy, although some sources they were lost with the church during the Blitz in 1940.
Wilkinson later became Bishop of Truro (1883-1891), Bishop of St Andrews, Dunkeld and Dunblane (1893-1907), and Primus of the Scottish Episcopal Church (1904-1907).
Meanwhile, Saint John’s became a popular and thriving church in the late 19th century and into the 20th century, with a strong preaching and teaching tradition and a congregation drawn from across London.
It is said the church was known for its work, quiet reverence and absence of fussiness. The Eucharist was the main Sunday service, and Eucharistic vestments were adopted in 1908 – by then, they were in use at Saint Peter’s for over a decade.
Many men from Saint John’s were killed during World War I, and during those years there was a shortage of clergy and little money.
After the war, incense was introduced into the liturgy in 1924, and the sacrament was reserved. A large bronze crucifix was set up facing Wilton Street as a War Memorial, which is now on the south wall of Saint Peter’s Church, near the side entrance to the church office and the Knightsbridge Kindergarten.
When World War II broke out in 1939, the church was first closed, as it was too far from an air raid shelter. It then reopened for weekday masses, with Sunday services taking place in Saint Peter’s.
Saint John’s Church received a direct hit on Friday 11 October 1940 and was mostly destroyed. The remains were pulled down a few years later. The valuable vestments were restored and other items from the interior that survived were given to Saint Peter’s and other churches.
The engraved inscription at the entrance to 129 Wilton Road is ascribed to the American architect Frank Lloyd Wright, one of the most influential figures in the architectural movements of the 20th century. He believed in designing in harmony with humanity and the environment, a philosophy he called organic architecture.
But the quotation is a well-known saying about stewardship of the environment for future generations sustainability. It is variously attributed to Crazy Horse, or as an ancient proverb, or a Native American or Kenyan saying. Written records trace variations of it to mid-20th century environmental campaigns and indigenous advocacy, but in Jewish tradition there is also a similar saying in the Midrash: ‘Take care not to spoil or destroy My world, for if you do, there will be no one to repair it after you’ (Midrash Ecclesiastes Rabbah 7:13).
The revolving door at the entrance to 129 Wilton Road obscures the engraved words and makes them difficult to read. Perhaps the building could do with an explanatory panel, and a plaque recalling Saint John’s Church, which stood on the site for 66 years from 1874 to 1940.
No 129 Wilton Road may have been designed as a tribute to Frank Lloyd Wright (Photograph: www.129wiltonroad.com)
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12 August 2026
Daily prayer in Ordinary Time 2026:
97, Wednesday 12 August 2026
‘If two of you agree on earth about anything you ask, it will be done for you by my Father in heaven’ (Matthew 18: 19) … the Cross of Nails in Coventry Cathedral (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and this week began with the Tenth Sunday after Trinity (Trinity X).
Later this evening, we hope to find an appropriate place and way of catching a glimpse of the solar eclipse. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Go and point out the fault when the two of you are alone’ (Matthew 18: 15) … the sculpture ‘Reconciliation’ by Josephina da Vasconcellos in Coventry Cathedral (Photograph: Patrick Comerford)
Matthew 18: 15-20 (NRSVA):
[Jesus said:] 15 ‘If another member of the church sins against you, go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one. 16 But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. 17 If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax-collector. 18 Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. 19 Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven. 20 For where two or three are gathered in my name, I am there among them.’
Dave Walker’s cartoon in the ‘Church Times’ following a week of far-right riots in England in 2024
Today’s Reflections:
In this morning’s Gospel reading at the Eucharist (Matthew 18: 15-20), Christ has just told the parable of the lost sheep, and how the shepherd goes in search of the one that goes astray, and rejoices over finding it (Matthew 18: 10-14).
So now, how should the Church respond to one member who has gone astray or who sins against other members of the Church?
The first response is to try taking that person aside to point out their fault. But that person should not be humiliated in front of others, and this should be done alone. However, if you are not listened to, one or two others should be asked to be present as witnesses.
If the person still refuses to listen, the matter should be brought before the whole assembly of the Church, the εκκλησία (ekklesia). If the offender refuses to listen even to the Church, then, as a final sanction, that person should be treated as an unworthy outsider.
Christ then says that ‘you’ – the whole assembly of the Church, the ekklesia – have the authority to bind or condemn, to loose or to acquit, as if this is a decision that has divine authority.
Finally, Christ tells us that he is present in common prayer, study, and in decision-making, even when only two or three members of the Church are present. Christ is to be found in community.
How does Christ define the Church?
What makes up and defines the Church?
During the pandemic shutdown, when so many church buildings were closed, many of us comforted ourselves with phrases such as ‘the church is not a building’ and ‘people make the church.’
There are only two places in all the four Gospels where Christ uses the word for the Church that we find in this Gospel reading, the word εκκλησία (ekklesia).
Christ first uses this word is in Matthew 16: 18, when he relates the Church to a confession of faith by the Apostle Peter, the rock-solid foundational faith of Saint Peter, which we read about two weeks ago. His second use of this word is not once but twice in one verse in this reading, in Matthew 18: 17.
In total, the word εκκλησία appears 114 times in the New Testament (four verses in the Acts of the Apostles, 58 times by Saint Pauline in his epistles, twice in the Letter to the Hebrews, once in the Epistle of James, three times in III John, and in 19 verses in the Book of Revelation). But Christ only uses the word twice, in these incidents in Saint Matthew’s Gospel.
The English word ‘church’ can be traced through Old English (cirice) and Old High German (kirihha) to a Greek word κυριακόν (kuriakón), that simply means ‘of the Lord.’ But the word εκκλησία (ekklesia) does not mean ‘belonging to the Lord.’ Even if that is implied, the word is different.
The word Christ uses here, εκκλησία, means ‘called out,’ an assembly of people that is involved in social life, religion and government.
This word εκκλησία goes back to classical Athens, sometime between 550 and 350 BCE, when the city assembly or εκκλησία consisted of all the citizens who had kept their civil rights.
The powers of the εκκλησία were almost unlimited. It met three or four times a month, and it elected and dismissed judges, directed the policy of the city, declared war and made peace, negotiated and ratified treaties and alliances, chose generals and raised taxes.
It was a city assembly in which all members had equal rights and duties, and all citizens of Athens could take part, regardless of class. It had the final say.
When Christ is talking about the church as εκκλησία then, he is talking about all the members of the church community, who have equal rights, equal power, equal duties and an equal and respected say in what is going on.
Baptism makes us all equal, without discrimination, in the Church.
And the Holy Communion, the Eucharist, is the lived continuation of our Baptism.
There is only one Body of Christ, and so there is only one Baptism and only one Eucharist.
For the Apostle Paul, the Church is one body, the Body of Christ, where there is no discrimination among those who are baptised and who share in the sacramental mysteries (see I Corinthians 12: 12-13 and Ephesians 1: 22-23).
And what Christ does in this Gospel reading is not to give power to the Church but to warn us as the Church about the power we already have as the εκκλησία and the consequences of how we use that power.
A few verses earlier, in yesterday’s Gospel reading (see verses 10-13), Christ reminds us not to despise the little ones, to go after the one sheep from among the 99 that might go astray, to make sure that not even one of the little ones is left to be lost.
Now he tells us that in the Church there is no room for us to refuse to talk to one another, to bear grudges, to refuse to listen to one another.
And he warns us against the real dangers of trying to use the powers that the Church has in the wrong way.
For Christ to say that what the Church approves of or disapproves of has implications of the highest order is not Christ endowing the Church with supernatural powers. Rather, he is warning us of making decisions, going in directions, exercising discrimination, in the Church that will have not merely temporal and worldly but also eternal and spiritual consequences.
There can be no petty divisions in the Church, if we are to be true to the meaning of Baptism and the Eucharist which form and sustain us in one body, the Body of Christ. And the Church has to be a haven for those who are the victims of division, discrimination and disaster. Our haven can be their heaven.
When we discriminate against others, the consequences are not just for them, or even for us, but for the whole Church.
In the US, many megachurch and evangelical leaders give unquestioning support to Donald presidency, despite all the horrors that have unfolded across the United States since he returned to office. Yet they are hauntingly silent when it comes to his war-making, bullying, financial wheeling-and-dealing, to his obsessive social media postings through the night, to illegality and corruption, to racism, to the plight of refugees, the rise of Islamophobia and antisemitism, and to other pressing issues such as climate change. In those instances, that part of the Church that claims the moral high ground has been found to be morally impoverished.
There is fear that the riots across England, fomented by people who are racist and who discriminate against people who need our compassion and support, may return to our streets at any stage.
Faith leaders were quick to make their voices heard. Against this background, Justin Welby, then Archbishop of Canterbury, made an important intervention when he wrote in the Guardian this time two years ago, saying Christians cannot be part of any far-right group ‘because they are unchristian’ (12 August 2024). He condemned the use of Christian imagery by rioters as exploitation and ‘an offence to our faith, and all that Jesus was and is’.
We must be ready constantly to seek forgiveness and to forgive, yet we need to be clear when we seek to identify evil in the name of the Church and we must be fearless in condemning it.
‘Whatever you bind on earth will be bound in heaven’ (Matthew 18: 18) … paper or origami chains in the shape of cranes, a Japanese symbol of peace and reconciliation, in Coventry Cathedral (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 12 August 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 (9-15 August 2026, pp 28-29), is ‘Mission to the Mangyans’. This theme was introduced on Sunday with a Programme Update by the Revd Jewel B Tumaliuan, Programme Director, Iglesia Filipina Independiente (IFI).
The USPG Prayer Diary today (Wednesday 12 August 2026, International Youth Day ) invites us to pray:
God of hope, we lift up young people across the Anglican Communion and beyond. May access to education, healthcare, and opportunity increase, and may each young person grow in confidence and purpose.
The Collect of the Day:
Let your merciful ears, O Lord,
be open to the prayers of your humble servants;
and that they may obtain their petitions
make them to ask such things as shall please you;
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 willed that the gate of mercy
should stand open for those who trust in you:
look upon us with your favour
that we who follow the path of your will
may never wander from the way of life;
through Jesus Christ our Lord.
Additional Collect:
Lord of heaven and earth,
as Jesus taught his disciples to be persistent in prayer,
give us patience and courage never to lose hope,
but always to bring our prayers before you;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
The Theatre of Dionysus, where two annual meetings of the ‘ekklesia’ took place in Athens (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
We are continuing in Ordinary Time in the Church Calendar and this week began with the Tenth Sunday after Trinity (Trinity X).
Later this evening, we hope to find an appropriate place and way of catching a glimpse of the solar eclipse. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Go and point out the fault when the two of you are alone’ (Matthew 18: 15) … the sculpture ‘Reconciliation’ by Josephina da Vasconcellos in Coventry Cathedral (Photograph: Patrick Comerford)
Matthew 18: 15-20 (NRSVA):
[Jesus said:] 15 ‘If another member of the church sins against you, go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one. 16 But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. 17 If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax-collector. 18 Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. 19 Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven. 20 For where two or three are gathered in my name, I am there among them.’
Dave Walker’s cartoon in the ‘Church Times’ following a week of far-right riots in England in 2024
Today’s Reflections:
In this morning’s Gospel reading at the Eucharist (Matthew 18: 15-20), Christ has just told the parable of the lost sheep, and how the shepherd goes in search of the one that goes astray, and rejoices over finding it (Matthew 18: 10-14).
So now, how should the Church respond to one member who has gone astray or who sins against other members of the Church?
The first response is to try taking that person aside to point out their fault. But that person should not be humiliated in front of others, and this should be done alone. However, if you are not listened to, one or two others should be asked to be present as witnesses.
If the person still refuses to listen, the matter should be brought before the whole assembly of the Church, the εκκλησία (ekklesia). If the offender refuses to listen even to the Church, then, as a final sanction, that person should be treated as an unworthy outsider.
Christ then says that ‘you’ – the whole assembly of the Church, the ekklesia – have the authority to bind or condemn, to loose or to acquit, as if this is a decision that has divine authority.
Finally, Christ tells us that he is present in common prayer, study, and in decision-making, even when only two or three members of the Church are present. Christ is to be found in community.
How does Christ define the Church?
What makes up and defines the Church?
During the pandemic shutdown, when so many church buildings were closed, many of us comforted ourselves with phrases such as ‘the church is not a building’ and ‘people make the church.’
There are only two places in all the four Gospels where Christ uses the word for the Church that we find in this Gospel reading, the word εκκλησία (ekklesia).
Christ first uses this word is in Matthew 16: 18, when he relates the Church to a confession of faith by the Apostle Peter, the rock-solid foundational faith of Saint Peter, which we read about two weeks ago. His second use of this word is not once but twice in one verse in this reading, in Matthew 18: 17.
In total, the word εκκλησία appears 114 times in the New Testament (four verses in the Acts of the Apostles, 58 times by Saint Pauline in his epistles, twice in the Letter to the Hebrews, once in the Epistle of James, three times in III John, and in 19 verses in the Book of Revelation). But Christ only uses the word twice, in these incidents in Saint Matthew’s Gospel.
The English word ‘church’ can be traced through Old English (cirice) and Old High German (kirihha) to a Greek word κυριακόν (kuriakón), that simply means ‘of the Lord.’ But the word εκκλησία (ekklesia) does not mean ‘belonging to the Lord.’ Even if that is implied, the word is different.
The word Christ uses here, εκκλησία, means ‘called out,’ an assembly of people that is involved in social life, religion and government.
This word εκκλησία goes back to classical Athens, sometime between 550 and 350 BCE, when the city assembly or εκκλησία consisted of all the citizens who had kept their civil rights.
The powers of the εκκλησία were almost unlimited. It met three or four times a month, and it elected and dismissed judges, directed the policy of the city, declared war and made peace, negotiated and ratified treaties and alliances, chose generals and raised taxes.
It was a city assembly in which all members had equal rights and duties, and all citizens of Athens could take part, regardless of class. It had the final say.
When Christ is talking about the church as εκκλησία then, he is talking about all the members of the church community, who have equal rights, equal power, equal duties and an equal and respected say in what is going on.
Baptism makes us all equal, without discrimination, in the Church.
And the Holy Communion, the Eucharist, is the lived continuation of our Baptism.
There is only one Body of Christ, and so there is only one Baptism and only one Eucharist.
For the Apostle Paul, the Church is one body, the Body of Christ, where there is no discrimination among those who are baptised and who share in the sacramental mysteries (see I Corinthians 12: 12-13 and Ephesians 1: 22-23).
And what Christ does in this Gospel reading is not to give power to the Church but to warn us as the Church about the power we already have as the εκκλησία and the consequences of how we use that power.
A few verses earlier, in yesterday’s Gospel reading (see verses 10-13), Christ reminds us not to despise the little ones, to go after the one sheep from among the 99 that might go astray, to make sure that not even one of the little ones is left to be lost.
Now he tells us that in the Church there is no room for us to refuse to talk to one another, to bear grudges, to refuse to listen to one another.
And he warns us against the real dangers of trying to use the powers that the Church has in the wrong way.
For Christ to say that what the Church approves of or disapproves of has implications of the highest order is not Christ endowing the Church with supernatural powers. Rather, he is warning us of making decisions, going in directions, exercising discrimination, in the Church that will have not merely temporal and worldly but also eternal and spiritual consequences.
There can be no petty divisions in the Church, if we are to be true to the meaning of Baptism and the Eucharist which form and sustain us in one body, the Body of Christ. And the Church has to be a haven for those who are the victims of division, discrimination and disaster. Our haven can be their heaven.
When we discriminate against others, the consequences are not just for them, or even for us, but for the whole Church.
In the US, many megachurch and evangelical leaders give unquestioning support to Donald presidency, despite all the horrors that have unfolded across the United States since he returned to office. Yet they are hauntingly silent when it comes to his war-making, bullying, financial wheeling-and-dealing, to his obsessive social media postings through the night, to illegality and corruption, to racism, to the plight of refugees, the rise of Islamophobia and antisemitism, and to other pressing issues such as climate change. In those instances, that part of the Church that claims the moral high ground has been found to be morally impoverished.
There is fear that the riots across England, fomented by people who are racist and who discriminate against people who need our compassion and support, may return to our streets at any stage.
Faith leaders were quick to make their voices heard. Against this background, Justin Welby, then Archbishop of Canterbury, made an important intervention when he wrote in the Guardian this time two years ago, saying Christians cannot be part of any far-right group ‘because they are unchristian’ (12 August 2024). He condemned the use of Christian imagery by rioters as exploitation and ‘an offence to our faith, and all that Jesus was and is’.
We must be ready constantly to seek forgiveness and to forgive, yet we need to be clear when we seek to identify evil in the name of the Church and we must be fearless in condemning it.
‘Whatever you bind on earth will be bound in heaven’ (Matthew 18: 18) … paper or origami chains in the shape of cranes, a Japanese symbol of peace and reconciliation, in Coventry Cathedral (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 12 August 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 (9-15 August 2026, pp 28-29), is ‘Mission to the Mangyans’. This theme was introduced on Sunday with a Programme Update by the Revd Jewel B Tumaliuan, Programme Director, Iglesia Filipina Independiente (IFI).
The USPG Prayer Diary today (Wednesday 12 August 2026, International Youth Day ) invites us to pray:
God of hope, we lift up young people across the Anglican Communion and beyond. May access to education, healthcare, and opportunity increase, and may each young person grow in confidence and purpose.
The Collect of the Day:
Let your merciful ears, O Lord,
be open to the prayers of your humble servants;
and that they may obtain their petitions
make them to ask such things as shall please you;
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 willed that the gate of mercy
should stand open for those who trust in you:
look upon us with your favour
that we who follow the path of your will
may never wander from the way of life;
through Jesus Christ our Lord.
Additional Collect:
Lord of heaven and earth,
as Jesus taught his disciples to be persistent in prayer,
give us patience and courage never to lose hope,
but always to bring our prayers before you;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
The Theatre of Dionysus, where two annual meetings of the ‘ekklesia’ took place in Athens (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





