No 2-3 Bloomsbury Square was built in 1887 for the College of Preceptors (Photograph: Patrick Comerford, 2026)
Patrick Comerford
Bloomsbury House at 2-3 Bloomsbury Square, on the south side of Bloomsbury Square was built in 1887 for the College of Preceptors. The building is familiar to many for its façade with the relief busts in roundels beneath the windows on the first and second floors of five pioneering figures in the field of education and teaching.
But as I looked up recently, I wonder how many passers-by can identify these five eminent figures who stare down on the people of Bloomsbury below, or who can tell what is a preceptor.
Bloomsbury is bounded by Tottenham Court Road, New Oxford Street, Euston Road and Woburn Place and Southampton Row to the east. Bloomsbury Square was first laid out in the early 1660s for Thomas Wriothesley, 4th Earl of Southampton. The Russell family owned extensive estates in London by the end of the 17th century, and the Bloomsbury Estate became part of the Bedford Estate in 1723. The Bloomsbury Estate was developed in several phases, from the 1660s to the 1850s.
The five figures on the façade are an eminent educationalist and the busts represent: Johann Pestalozzi, John Milton, Friedrich Froebel, John Locke and Thomas Arnold. The College of Preceptors, now called the Chartered College of Teachers, moved out a few years ago and the building has been restored as a suite of meeting rooms for the Bonnington Hotel group.
The College of Preceptors was a Victorian institution founded to improve the standard and status of teaching by providing proper qualifications. It was founded in 1846 by a group including Joseph Payne, its first professor of education, and the formidable Frances Buss, headmistress of the North London Collegiate School.
The College of Preceptors began in 1846 when a group of private schoolmasters from Brighton met to discuss the their concerns about standards in the teaching profession. A committee formed in early 1846 was chaired by Henry Stein Turrell (1815-1863), principal of the Montpelier House School in Brighton. After meetings in London and Brighton, a general meeting in London in 1846 was attended by 300 schoolmasters attended and 60 members were enrolled.
The College of Preceptors was incorporated with a royal charter from Queen Victoria in 1849. The college created a system for the formal examination and qualification of secondary school teachers. It was one of the first bodies to examine and provide certificates for secondary school pupils.
The college helped to establish education as a subject at university level in the 1870s, and Joseph Payne was appointed as the first Professor of Education in 1873. The right to appoint Professors of Education is recognised in the college’s current royal charter.
In the 1950s the college pioneered management training schemes for teachers and school administration courses. A supplemental charter in 1998 changed the name to the College of Teachers, and a further supplemental charter in 2017 changed the society to its current name, and permitted granting members the status of Chartered Teacher.
Bloomsbury House, now a Listed Grade 1, was built in 1887. It was designed in a Flemish Renaissance style by the architect Frederick Pinches (1852-1925). His other buildings in London include: Hackney Baths (1894-1897), co-designed with Edward Harnor and later known as Kings Hall Leisure Centre; the Alliance Bank (1884), Regent Street; and Parr’s Bank, Stratford (1897-1898), now Burrows House.
The three-storey, three-bay house, with a basement and attic, house was built in red brick with enriched ashlar dressings, a steeply pitched, hipped slate roof with an elaborate pedimented ashlar dormer centre piece carried up with carved escutcheons.
The deeply recessed semi-elliptical central doorway had a moulded reveal and a double panelled door approached by steps.
There are two-light mullion and transom windows. The central three-light bowed oriel window on the first floor has an enriched apron and the dado of the second floor window above is carried on a round oriel parapet. There are composite pilasters defining the window bays of each floor carried in dados with carved, foliated panels and with busts centrally in each bay.
The centre bay projects slightly between paired pilasters with a continuous arcaded frieze capped by segmental pediments. There are arcaded parapets on the outside bays, and the windows on the second floor have arched heads.
On the façade are five roundels, under the windows on the first and second floor. Each displays a relief bust of a pioneering figure in education. The five famous educators who stare down onto Bloomsbury from two rows of roundels on the façade are:
Top left: Johann Heinrich Pestalozzi (1746-1827), Swiss educationalist and author
Top centre: John Milton (1608-1674), poet, polemicist and ‘acrimonious and surly republican’
Top right: Friedrich Froebel (1782-1852), German pedagogue, pioneer of modern education and inventor of the kindergarten
Bottom left: John Locke (1632-1704), empiricist philosopher, known as the ‘father of liberalism’, and at one time a political refugee in the Netherlands
Bottom right: Thomas Arnold (1795-1842), headmaster of Rugby School
Inside the building, the geometrical staircase has a wrought-iron balustrade staircase and there are stained glass windows portraying the founders.
The original preceptors elected against buying land to build their college, and chose a 99-year lease because it was a cheaper option. But when the lease ran out, land in Bloomsbury was worth a premium and they had to relinquish their premises. The College of Teachers moved into the Institute of Education, part of University College London, in Bedford Way in 2003.
The original terms of the lease of 2 Bloomsbury Square insisted that the building remained a teaching establishment. The auditors Coopers & Lybrand (now PWC) adopted it as their training centre. The building was restored in 2007 and is now run by the Bonnington Hotel group and is rented out for meetings and as an events space.
The five figures depicted in the roundels on the façade: Johann Pestalozzi, John Milton, Friedrich Froebel, John Locke and Thomas Arnold (Photograph: Patrick Comerford, 2026)
14 September 2026
Daily prayer in Ordinary Time 2026:
129, Monday 14 September 2026,
Holy Cross Day
The Elevation of the Holy Cross … an icon in the Monastery of Arkadi in Crete (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and the week began with the Fifteenth Sunday after Trinity (Trinity XV).
Today in the Church Calendar is Holy Cross Day. But, 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.
The Elevation of the Holy Cross … an icon in Analipsi Church in Georgioupoli in Crete (Photograph: Patrick Comerford)
John 3.13–17 (NRSVA):
[Jesus said to Nicodemus] 13 ‘No one has ascended into heaven except the one who descended from heaven, the Son of Man. 14 And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 15 that whoever believes in him may have eternal life.
16 ‘For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.
17 ‘Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him.’
The Elevation of the Holy Cross … an icon in the Greek Orthodox Church in Stony Stratford (Photograph: Patrick Comerford)
Today’s Reflection:
The cross on which Christ was crucified has become the universal symbol of Christianity, replacing the Ichthus or fish symbol of the early Church. After the early persecutions ended, early in the fourth century, pilgrims began to travel to Jerusalem to visit the places associated with the life of Christ. Saint Helena, the mother of the emperor, was a Christian and, while she was overseeing excavations in the city, it is said, she uncovered a cross she believed to be the Cross of Christ. A basilica was built on the site of the Holy Sepulchre and dedicated on this day, 14 September 335.
Nicodemus only appears in Saint John’s Gospel, and in today’s Gospel reading at the Eucharist (John 3: 13-17) we read the first of his three appearances. He is a leading Jew of the day, a Pharisee and a rabbi, a doctor of the law, a member of the ruling Sanhedrin. He comes to visit Jesus at night, and he comes with a bundle of questions.
But, despite his erudite learning, he finds it difficult to understand the answers Christ gives. Yet, it is all so simple: ‘God so loved the world …’ (verse 16).
In fact, what Jesus says here is deeply profound. The Greek mathematician and philosopher Pythagoras was born on the island of Samos, the neighbouring island of Patmos, the island to which Saint John was exiled.
Most of us know about Pythagoras because of his calculations about right-angle triangles. But he also provides an insight into one of the key concepts in Saint John’s writings. His understanding of the cosmos (κόσμος) includes the earth, the planets, the stars, the whole created order.
It is an idea derived from the mathematician and philosopher, Pythageros of Samos. In Pythagorean thinking, the cosmos (κόσμος) includes the arrangement of the stars, ‘the heavenly hosts’ as the ornament of the heavens (see I Peter 3: 3). It is not just the whole world, but the whole universe, the whole created order. It is earth and all that encircles the earth like its skin.
It is as if everything is wrapped into and lives within God’s skin, that we live in God’s womb, and it is there that God loves us. It is not that God so loved the saved, or men, or humanity, or even the world. What Christ says here is that God so loved the cosmos, the whole created order, that he gave, or rather sent, his only-begotten Son.
This key phrase is often translated as ‘God so loved the world’ (John 3: 16). Indeed, in China, I was shocked to see this verse translated into Chinese in a way that it means ‘God so loved humanity’ … ‘that he gave his only Son.’
The original text tells us that God so loved the κόσμος – the whole pulsating, created order as imagined by Pythagoras and the philosophers – God so loved the cosmos that he sent his only son … [Οὕτως γὰρ ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὥστε τὸν Υἱὸν τὸν μονογενῆ ἔδωκεν …] Not that he gave insipidly, but that he sent actively, sent him on a mission.
Nicodemus is a little nonplussed, but he comes back again and again, a second time (John 7: 45-51) and a third time (John 19: 39-42), and the third encounter is on Good Friday.
When Christ dies on the Cross, and the women come to bury him, Joseph of Arimathea provides the grave (Matthew 27: 57; Mark 15: 43; Luke 23: 50-56; John 19: 39-40), and Nicodemus steps forward to provide the customary embalming spices, and he assists them in preparing the body of Christ for burial (John 19: 39-42).
Nicodemus brings a mixture of myrrh and aloes, estimated at about 33 kg, to embalm Christ’s body. In his book Jesus of Nazareth: Holy Week, the late Pope Benedict XVI observes that ‘the quantity of the balm is extraordinary and exceeds all normal proportions. This is a royal burial.’
So, in the story of Nicodemus, we find birth is linked with death, new birth is linked with new life, and before darkness falls Nicodemus really comes to possess the Body of Christ, to hold the Body of Christ in his hands, and in anointing him to recognise him as priest, prophet and king.
If being a priest is about presenting God through Christ to the world in word and sacrament, and presenting the world through the Christ to God in word and sacrament, then Nicodemus both receives and presents the Body of Christ, in a very Eucharistic way, and is a model for priesthood.
But we could say the same too of the women who seek to comfort and console Christ as he carries his cross to Calvary, who stay with him at the Crucifixion, who bury him, and who at great personal risk set off early on Easter morning to anoint his body, not knowing then that the Cross is not the end of the Christ story, but that it reaches its climax at the Resurrection.
The Body of Christ is the Church. Nicodemus claims his place in the Church. He acts on his faith. But he could never have known what the consequences would be for him, for the Church and for the world because he first came to Jesus in the dark, because he engaged with the fact that this Jesus would die, because he claimed the Body of Christ and because he engaged in an Epiphany-like moment, revealing that the Christ who became his teacher, the Christ who was to be betrayed, the Christ who was executed, is also the Risen Christ.
Saint Constantine and Saint Helen hold the Holy Cross … an icon in the church in Arkadi Monastery in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Monday 14 September 2026, Holy Cross Day):
The theme this week (13 -19 September 2026) in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Witness as With-ness’ (pp 38-39). This theme was introduced yesterday with a reflection by the Revd Canon Dr Peniel Rajkumar, Director of Global Mission and Theologian, USPG.
The USPG Prayer Diary today (Monday 14 September 2026, Holy Cross Day) invites us to pray:
Gracious God, we thank you for the cross of Christ, where sin is defeated and your saving love is revealed. Help me to live in the freedom and hope won there, bearing witness with faith and courage.
The Collect:
Almighty God,
who in the passion of your blessed Son
made an instrument of painful death
to be for us the means of life and peace:
grant us so to glory in the cross of Christ
that we may gladly suffer for his sake;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Faithful God,
whose Son bore our sins in his body on the tree
and gave us this sacrament to show forth his death until he comes:
give us grace to glory in the cross of our Lord Jesus Christ,
for he is our salvation, our life and our hope,
who reigns as Lord, now and for ever.
Yesterday’s reflections
Continued tomorrow
The Emperor Constantine and Saint Helena hold the Holy Cross … a fresco in Piskopianó in Crete (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Saint Constantine and Saint Helen hold the Holy Cross … an icon in the church in Panormos, east of Rethymnon (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and the week began with the Fifteenth Sunday after Trinity (Trinity XV).
Today in the Church Calendar is Holy Cross Day. But, 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.
The Elevation of the Holy Cross … an icon in Analipsi Church in Georgioupoli in Crete (Photograph: Patrick Comerford)
John 3.13–17 (NRSVA):
[Jesus said to Nicodemus] 13 ‘No one has ascended into heaven except the one who descended from heaven, the Son of Man. 14 And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 15 that whoever believes in him may have eternal life.
16 ‘For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.
17 ‘Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him.’
The Elevation of the Holy Cross … an icon in the Greek Orthodox Church in Stony Stratford (Photograph: Patrick Comerford)
Today’s Reflection:
The cross on which Christ was crucified has become the universal symbol of Christianity, replacing the Ichthus or fish symbol of the early Church. After the early persecutions ended, early in the fourth century, pilgrims began to travel to Jerusalem to visit the places associated with the life of Christ. Saint Helena, the mother of the emperor, was a Christian and, while she was overseeing excavations in the city, it is said, she uncovered a cross she believed to be the Cross of Christ. A basilica was built on the site of the Holy Sepulchre and dedicated on this day, 14 September 335.
Nicodemus only appears in Saint John’s Gospel, and in today’s Gospel reading at the Eucharist (John 3: 13-17) we read the first of his three appearances. He is a leading Jew of the day, a Pharisee and a rabbi, a doctor of the law, a member of the ruling Sanhedrin. He comes to visit Jesus at night, and he comes with a bundle of questions.
But, despite his erudite learning, he finds it difficult to understand the answers Christ gives. Yet, it is all so simple: ‘God so loved the world …’ (verse 16).
In fact, what Jesus says here is deeply profound. The Greek mathematician and philosopher Pythagoras was born on the island of Samos, the neighbouring island of Patmos, the island to which Saint John was exiled.
Most of us know about Pythagoras because of his calculations about right-angle triangles. But he also provides an insight into one of the key concepts in Saint John’s writings. His understanding of the cosmos (κόσμος) includes the earth, the planets, the stars, the whole created order.
It is an idea derived from the mathematician and philosopher, Pythageros of Samos. In Pythagorean thinking, the cosmos (κόσμος) includes the arrangement of the stars, ‘the heavenly hosts’ as the ornament of the heavens (see I Peter 3: 3). It is not just the whole world, but the whole universe, the whole created order. It is earth and all that encircles the earth like its skin.
It is as if everything is wrapped into and lives within God’s skin, that we live in God’s womb, and it is there that God loves us. It is not that God so loved the saved, or men, or humanity, or even the world. What Christ says here is that God so loved the cosmos, the whole created order, that he gave, or rather sent, his only-begotten Son.
This key phrase is often translated as ‘God so loved the world’ (John 3: 16). Indeed, in China, I was shocked to see this verse translated into Chinese in a way that it means ‘God so loved humanity’ … ‘that he gave his only Son.’
The original text tells us that God so loved the κόσμος – the whole pulsating, created order as imagined by Pythagoras and the philosophers – God so loved the cosmos that he sent his only son … [Οὕτως γὰρ ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὥστε τὸν Υἱὸν τὸν μονογενῆ ἔδωκεν …] Not that he gave insipidly, but that he sent actively, sent him on a mission.
Nicodemus is a little nonplussed, but he comes back again and again, a second time (John 7: 45-51) and a third time (John 19: 39-42), and the third encounter is on Good Friday.
When Christ dies on the Cross, and the women come to bury him, Joseph of Arimathea provides the grave (Matthew 27: 57; Mark 15: 43; Luke 23: 50-56; John 19: 39-40), and Nicodemus steps forward to provide the customary embalming spices, and he assists them in preparing the body of Christ for burial (John 19: 39-42).
Nicodemus brings a mixture of myrrh and aloes, estimated at about 33 kg, to embalm Christ’s body. In his book Jesus of Nazareth: Holy Week, the late Pope Benedict XVI observes that ‘the quantity of the balm is extraordinary and exceeds all normal proportions. This is a royal burial.’
So, in the story of Nicodemus, we find birth is linked with death, new birth is linked with new life, and before darkness falls Nicodemus really comes to possess the Body of Christ, to hold the Body of Christ in his hands, and in anointing him to recognise him as priest, prophet and king.
If being a priest is about presenting God through Christ to the world in word and sacrament, and presenting the world through the Christ to God in word and sacrament, then Nicodemus both receives and presents the Body of Christ, in a very Eucharistic way, and is a model for priesthood.
But we could say the same too of the women who seek to comfort and console Christ as he carries his cross to Calvary, who stay with him at the Crucifixion, who bury him, and who at great personal risk set off early on Easter morning to anoint his body, not knowing then that the Cross is not the end of the Christ story, but that it reaches its climax at the Resurrection.
The Body of Christ is the Church. Nicodemus claims his place in the Church. He acts on his faith. But he could never have known what the consequences would be for him, for the Church and for the world because he first came to Jesus in the dark, because he engaged with the fact that this Jesus would die, because he claimed the Body of Christ and because he engaged in an Epiphany-like moment, revealing that the Christ who became his teacher, the Christ who was to be betrayed, the Christ who was executed, is also the Risen Christ.
Saint Constantine and Saint Helen hold the Holy Cross … an icon in the church in Arkadi Monastery in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Monday 14 September 2026, Holy Cross Day):
The theme this week (13 -19 September 2026) in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Witness as With-ness’ (pp 38-39). This theme was introduced yesterday with a reflection by the Revd Canon Dr Peniel Rajkumar, Director of Global Mission and Theologian, USPG.
The USPG Prayer Diary today (Monday 14 September 2026, Holy Cross Day) invites us to pray:
Gracious God, we thank you for the cross of Christ, where sin is defeated and your saving love is revealed. Help me to live in the freedom and hope won there, bearing witness with faith and courage.
The Collect:
Almighty God,
who in the passion of your blessed Son
made an instrument of painful death
to be for us the means of life and peace:
grant us so to glory in the cross of Christ
that we may gladly suffer for his sake;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Faithful God,
whose Son bore our sins in his body on the tree
and gave us this sacrament to show forth his death until he comes:
give us grace to glory in the cross of our Lord Jesus Christ,
for he is our salvation, our life and our hope,
who reigns as Lord, now and for ever.
Yesterday’s reflections
Continued tomorrow
The Emperor Constantine and Saint Helena hold the Holy Cross … a fresco in Piskopianó in Crete (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Saint Constantine and Saint Helen hold the Holy Cross … an icon in the church in Panormos, east of Rethymnon (Photograph: Patrick Comerford)
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