Holy Trinity Church in Headington Quarry, Oxford, was designed by Sir George Gilbert Scott and was built in 1848-1849 (Photograph: Patrick Comerford, 2026)
Patrick Comerford
During two recent visits to Headington in Oxford, I visited some of the churches in the area, including Saint Andrew’s Church, Headington, Headington Baptist Church, Corpus Christi Catholic Church, and Saint Michael and All Angels, New Marston.
But, perhaps, the best-known church in the area is Holy Trinity Church in Headington Quarry, known particularly for its associations with the Belfast-born writer CS Lewis (1898-1963), who lived and worked for most of his life in Oxford, and who was a regular parishioner in Holy Trinity Church for more than 30 years.
Inside Holy Trinity Church, Headington Quarry, facing the east end (Photograph: Patrick Comerford, 2026)
At first sight, Holy Trinity Church may look like a mediaeval church. But, in fact, it only dates back less than 200 years to April 1849. It is built in the 15th century decorated style, with a nave, north aisle, south porch, and a gable bell-cote with two bells at the west end.
The church was designed by the prolific Gothic Revival architect, Sir George Gilbert Scott (1811-1878), who is known for designing, building and renovating churches and cathedrals in the Gothic style. He was born in Gawcott, on the outskirts of Buckingham, and designed he Midland Grand Hotel at St Pancras Station, the Albert Memorial, and the Foreign and Commonwealth Office in London, Saint Mary’s Cathedral, Glasgow, Glasgow University, Saint Mary’s Cathedral, Edinburgh, and King’s College Chapel, London. His work in Oxford includes the Martyrs’ Memorial and Exeter College Chapel.
Holy Trinity Church, Headington Quarry, was built in 1848-1849 to serve the needs of people living and working in the then-active quarry.
Inside Holy Trinity Church, Headington Quarry, looking west from the chancel and east end (Photograph: Patrick Comerford, 2026)
Samuel Wilberforce, Bishop of Oxford (1845-1869), was instrumental in getting the church built in Quarry, which he described in a sermon on 9 June 1847 as a ‘hamlet’ in a ‘wild, rural district’. He claimed Headington Quarry had been ‘long cursed by the neighbourhood of Oxford vice’ and said its ‘peculiar circumstances’ demanded ‘the sympathy and assistance of … Christian neighbours’.
Early subscriptions towards building the church included £50 from Charles Tawney, who also gave the site for Headington National School. There were large donations too from the Revd Thomas Henry Whorwood, Vicar of Saint Andrew’s, Headington, and Lord of the Manor of Headington (£25); John Matthews of Headington Manor House (£21); George Ballachey of Bury Knowle House (£20); and Digby Latimer of Headington House (£20).
Other contributors included the heads of Worcester College, University College, New College, Queen’s College, Trinity College, All Souls’ College and Exeter College, the Vice-Chancellor of Oxford University, and the Revd Edward Pusey. Later subscribers included Magdalen College (£200) and Queen Victoria (£20), as well as Oriel College, Brasenose College, Corpus Christi College, Lincoln College, Merton College, Wadham College and Worcester College.
The stone was quarried from Quarry Farm Pit, and the contractors were Wyatt’s of Oxford.
The chancel, High Altar and East Window in Holy Trinity Church, Headington Quarry (Photograph: Patrick Comerford, 2026)
Bishop Samuel Wilberforce laid the foundation stone of the church on 19 June 1848, and consecrated the new church on 22 November 1849. The first Vicar was the Revd Thomas Masterman in 1849-1851. The vicarage house at 42 Quarry Road was built in 1868 for the Revd Arthur Dalton. It was designed by the architect Arthur Blomfield, who designed Saint Barnabas’s Church, Jericho, the following year. The vicarage was converted into flats in 1992.
Holy Trinity Church is a Grade II listed building, with a nave that includes an east window by Sir Ninian Comper, a chancel, a north aisle with the Lady Chapel, a large double bellcote and diagonal buttresses. It is built in coursed rubble limestone with ashlar detailing and stone locally quarried at Quarry Farm Pit, and has red tile roofs.
There are two-light, three-light and lancet windows and a tall south-west porch with two windows. The low north aisle has squat, square-headed windows in a late mediaeval style.
The East Window designed by Sir Ninian Comper (1864-1960) depicts Christ in Glory and was installed in 1951 (Photograph: Patrick Comerford, 2026)
Inside, the chancel is the same height as the nave, there is a stone arcade, a chancel arch, and a stone pulpit and font, with plain benches in the nave and aisle. Above the altar, the East Window was designed by Sir Ninian Comper (1864-1960) and depicts Christ in Glory. The window was installed in 1951 as a memorial to parishioners who died in World War II.
The symbol at the top of the East Window is that of the Holy Trinity with the heraldic symbols of the Diocese of Oxford and the Oxford industrialist Lord Nuffield below. Comper’s distinguishing strawberry mark is in the bottom right-hand corner of the window.
The first piece of stained glass in the church, a window depicting the Crucifixion, was placed in the East Window by the Revd Arthur Dalton, vicar of the parish in 1867-1870. The centrepiece has since been installed in the Lady Chapel.
The tapestry behind the altar was designed by Father Elias Polomski and is inspired by Andrei Rublev’s icon of the Holy Trinity (Photograph: Patrick Comerford, 2026)
The church was refurbished and redecorated in the early 1990s, at the initiative of the vicar, the Revd Christopher Hewetson. The altar area and the chancel were remodelled, when the old curtain that hung in front of the east window was swept away, the stone work was cleaned, much of the floor was renewed, new lighting was installed, and the bosses were regilded. Two clergy stalls were added, and the roof was boarded because of the decay of the original plaster.
At the same time, the altar was moved from the east wall in the chancel, allowing west-facing celebrations of the Eucharist.
During the refurbishment and redecoration, old and decaying curtains were removed, and a new tapestry was hung behind the altar in 1994. It was designed by Father Elias Polomski, curate of the parish in 1990-1994. It is inspired by Andrei Rublev’s icon of the Holy Trinity and depicts the three angels who visited Abraham in Genesis 18. The other panels of the tapestry depict the rocks, oak trees and ponds of Shotover, to the east of the parish, with a scattering of Greek long-necked sheep.
It took volunteers from the parish over 2,000 hours and two years to complete the tapestry. The completed tapestry was dedicated by the Bishop of Oxford on 17 July 1994.
The chancel window depicting Saint Andrew and Saint Philip confuses the Gospel scenes associated with each saint (Photograph: Patrick Comerford, 2026)
The chancel two-light window depicting Saint Andrew, the patron saint of Headington, and Saint Philip, are in memory of a former vicar, the Revd Philip Doyne (1916-1924). But the windows were assembled incorrectly in the workshop, so that each saint has the Gospel scene associated with the other.
The chancel organ was built by Kenneth Tickell of Northampton and was installed in 1992. The colours and pipe shades were also designed by Father Elias Polomski.
The chancel also has a credence table in memory of a former vicar, the Revd Eric Bleiben, and a piscina in memory of a former sacristan, Anne Kimber.
The Lady Chapel at the east end of the north aisle was added in the 1990s (Photograph: Patrick Comerford, 2026)
The Lady Chapel at the east end of the north aisle was added in the 1990s as a memorial to the Revd Ronald Heald, vicar in 1956-1990. The altar and chairs were also designed by Father Elias Polomski and made by Hugh Croft of Devon. Other furnishings include the carpet, chandelier, icon from Athens, and an antique Persian lamp and chain.
The Athens icon was bought by Father Charles Smith of Corpus Christi Church when he was in Athens in May 1994 for the Greek Orthodox Easter. The Trinity icon was a gift from Bishop Malkhaz Songulashvili of the Georgian Baptist Church, who had studied in Oxford, and was blessed by him on Trinity Sunday 2010. The statue of the Virgin Mary and Christ Child is a copy of a French Gothic statue in the Victoria and Albert Museum.
The iconof the Theotokos was bought in Athens in May 1994 (Photograph: Patrick Comerford, 2026)
The stained glass by the pulpit depicts the Archangel Gabriel and was installed in 1910 in memory of the Revd Charles Longland, who died in 1908 and his daughter Mary Elizabeth who had died in her teens. The scroll has Gothic script with the words ‘God so loved the world that he gave his only begotten Son’ (John 3:16).
The Baptistry window shows the Holy Spirit descending on the font. It was installed in 1916 in memory of Kate Johnston, wife of the Revd Charles Johnston (Vicar in 1891-1916).
The Narnia window in the north aisle by Sally Scott in the north aisle includes images from CS Lewis’s Chronicles of Narnia and was installed in 1991.
The vestry, which is a 20th century addition, is single-storeyed with a flat roof and extends north from the east end of the aisle.
The Narnia window by Sally Scott in the north aisle was installed in 1991 (Photograph: Patrick Comerford, 2026)
Holy Trinity Church, Headington Quarry, is still remembered today for its associations with the writer CS Lewis, who was a regular parishioner for more than three decades. He is commemorated in the Narnia window and in his simple grave is in the churchyard. CS Lewis and his brother Warren Lewis, began attending the church in 1930 and remained active in this church until their deaths, CS Lewis in 1963 and WH Lewis in 1973. But more about CS Lewis and Headington Quarry in the days to come, hopefully.
• The Revd Martin Little is the Vicar of Holy Trinity, Headington Quarry. Sunday services are 8 am, Holy Communion (Book of Common Prayer); 10 am, Parish Communion; 6 pm, evening service once a month, varying from Choral Evensong to seasonal celebrations, to informal worship. Midweek services include Holy Communion at 10 am, Wednesday, and Morning Prayer at 9 am, Monday, Tuesday, Thursday and Saturday.
Holy Trinity Church, Headington Quarry, was built in the 15th century decorated style (Photograph: Patrick Comerford, 2026)
For my guide to churches, chapels and religious buildings and sites in Oxford, visit here
11 October 2026
Daily prayer in Ordinary Time 2026:
156, Sunday 11 October 2026,
Nineteenth Sunday after Trinity (Trinity XIX)
Waiting for guests at the Tai Tai restaurant in Kuching … we are all invited to the heavenly banquet, but are we ready to accept the invitation? (Photograph: Patrick Comerford, 2026)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and today is the Nineteenth Sunday after Trinity (Trinity XIX, 11 October 2026). In Saint Mary and Saint Giles Parish, Stony Stratford, we celebrating the Harvest Festival at the Parish Eucharist later this morning. The Calendar of the Orthodox Church today celebrates the Sunday of the Holy Fathers of the Seventh Ecumenical or Second Council of Nicaea in the year 787, with the restoration of the veneration of holy icons and the formal rejection of the Iconoclast heresy.
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 therefore into the … streets, and invite everyone you find to the … banquet’ (Matthew 22: 9) … empty tables at restaurants in the side streets in Rethymnon in Crete (Photograph: Patrick Comerford, 2025)
Matthew 22: 1-14 (NRSVA):
1 Once more Jesus spoke to them in parables, saying: 2 ‘The kingdom of heaven may be compared to a king who gave a wedding banquet for his son. 3 He sent his slaves to call those who had been invited to the wedding banquet, but they would not come. 4 Again he sent other slaves, saying, “Tell those who have been invited: Look, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready; come to the wedding banquet.” 5 But they made light of it and went away, one to his farm, another to his business, 6 while the rest seized his slaves, maltreated them, and killed them. 7 The king was enraged. He sent his troops, destroyed those murderers, and burned their city. 8 Then he said to his slaves, “The wedding is ready, but those invited were not worthy. 9 Go therefore into the main streets, and invite everyone you find to the wedding banquet.” 10 Those slaves went out into the streets and gathered all whom they found, both good and bad; so the wedding hall was filled with guests.
11 ‘But when the king came in to see the guests, he noticed a man there who was not wearing a wedding robe, 12 and he said to him, “Friend, how did you get in here without a wedding robe?” And he was speechless. 13 Then the king said to the attendants, “Bind him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.” 14 For many are called, but few are chosen.’
‘Look, I have prepared my dinner … and everything is ready’ (Matthew 22: 3) … waiting for diners at the Black Horse in Great Linford, Buckinghamshire (Photograph: Patrick Comerford)
Today’s Reflection:
‘For many are called, but few are chosen.’
Sometimes, the ways I can behave as a snob can catch me off-guard and unexpectedly, and I shame myself.
When I was growing up, the snobberies and class distinctions of previous generations were challenged over 60 years ago in an old-fashioned way in the film My Fair Lady (1964), based on George Bernard Shaw’s earlier play, Pygmalion (1913).
But Pygmalion also inspired what I think is a much funnier film, Hoi Polloi (1935), with the Three Stooges, Larry, Curly and Moe.
Two professors are arguing about whether our social behaviour is caused by environment or heredity. It is a very funny take on the old Nature v Nurture argument.
To settle a bet, the two professors take three binmen – Larry, Curly and Moe – train and coach them for three months, dress them up, and send them off to a posh society dinner.
Their behaviour descends into farce, and it looks as if one professor has won his bet: our social behaviour is dictated by inherited class.
But then the tables are turned – literally. Everyone else at the party descends to the same riotous behaviour. At a base level, we are all the same, even if some refuse to accept it.
Nature or nurture? It was an important statement that we all share the same humanity, coming as racism and the Nazis were on the rise in the 1930s.
The title of the film, Hoi Polloi, is a way of expressing class-based social prejudice. It is a Greek phrase, meaning ‘the many’ and it was used in Victorian England by people who had the benefit of a classical education in English public schools and the universities, to describe the masses, who they presumed did not understand the phrase.
Gilbert and Sullivan use the phrase to mock those who used it in their comic opera Iolanthe. Later, it was used by English public schoolboys in the 1950s and the 1960s, when they referred to ‘oips’ and ‘oiks’.
The term hoi polloi also appears in a scene in the film Dead Poets Society (1989). Professor John Keating, played by Robin Williams, speaks negatively about the use of the definite article ‘the’ in front of the phrase.
Steven Meeks (Allelon Ruggiero) raises his hands and speaks: ‘The hoi polloi. Doesn’t it mean the herd?’
Keating replies: ‘Precisely, Meeks. Greek for the herd. However, be warned that, when you say “the hoi polloi” you are actually saying “the the herd.” Indicating that you too are “hoi polloi”.’
This morning’s Gospel reading (Matthew 22: 1-14) begins with a very joyful occasion – a posh nosh, a planned wedding, and generous invitations to a lavish banquet. But, instead of the farce in that film with the Three Stooges, it quickly descends into very difficult images: slaves who are kidnapped, mistreated and killed; cities that are burned down; a man who is bound hand and feet and thrown into outer darkness.
The images of the wedding banquet and the wedding covenant are important ways of describing our relationship with God.
But the parable in this morning’s Gospel reading is particularly difficult.
The king has invited a long list of guests, but even after being repeatedly sought out, none of these guests comes to the banquet.
To refuse to come, to refuse a king’s command, is treason; to kill his slaves amounts to insurrection. So the king sends out troops to put down the rebellion.
The king then sends his slaves into the streets to find enough people to sit at the tables at the wedding banquet. The phrase translated as ‘the main streets’ (διεξόδους τῶν ὁδῶν, verse 9), means not the main fashionable, shopping streets in a chic part of a city centre. It refers to dirty, gritty, street corners and junctions, perhaps the main junctions outside the city gates.
This is the place where those who want to be hired as labour gather, where those who are refused entry wait without hope, this is where those who are on margins are found. Other translations catch these images when they talk about the highways and the byways.
And the king’s invitation, in verse 10, goes out to all people, ‘both good and bad.’
Yet, when the king sees that a man is not dressed appropriately for the event, the king throws him into the outer darkness. In this case, the robe probably symbolises the white robe worn for baptism.
Do we wear that robe all the time? In other words, do we live up to our promises of discipleship made at Baptism – summarised in the call to love God and to love others?
If you were to imagine yourself as one of the characters in this parable, who would you be?
And would you behave that way?
Are you the king, throwing a lavish wedding banquet?
Are you a wedding guest who has denied the generosity of the king?
Are you the bride or groom, sidelined and marginalised at our own wedding, incidental to all the power playing and role playing?
Are you one of the people brought in from the streets, but not prepared for the celebration about to take place?
Where do you find Good News in this parable?
What is meant by the many and the few here?
In our western way of thinking, the word many is a quantity much more than the majority, while few is many less than the majority. But in eastern thought, one less than 100% would be considered few.
We could put the Greek use of ‘few’ and ‘many’ by Christ in this parable in its cultural context. Pericles, in his ‘Funeral Oration’ in Athens, according to Thucydides in his History of the Peloponnesian War, uses ‘the many,’ οἱ πολλοί (hoi polloi), in a positive way when he extols democracy in Athens.
He contrasts ‘the many’ with ‘the few’ (οἱ ὀλίγοι, hoi oligoi), the few who abuse power and create an oligarchy, rule by the few. Pericles demands equal justice for ‘the many’, ‘the all’, before the law, against the selfish interests of the few.
When we celebrate the Eucharist, we remember that Christ is the victim, and that he said his blood is shed ‘for you and for many.’ The word ‘you’ here means us, the Church, the few in this parable. But the phrase ‘the many’ here, οἱ πολλοί (hoi polloi), refers to the masses, the multitude, the great unwashed, who are called to the banquet too.
Christ’s invitation is not just to you and me, who know we are invited to the banquet. It is also for the many, the lumpen masses, all people, the ones who are not usually invited to the posh nosh, the Larry, Curly and Moe in our midst.
The invitation to come in, to celebrate at the banquet, symbolised in the Eucharist this morning, is not just for the few, the oligarchs. The many are invited to this banquet this morning.
Who are we to behave like a tyrannical despot and exclude them? For if we exclude them, we are in danger of excluding Christ himself.
A grave in Kerameikós, Athens, where Pericles delivered his funeral oration (Photograph: Patrick Comerford)
Today’s Prayers (Sunday 11 October 2026, Trinity XIX):
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, 11-17 October 2026 (pp 46-47), is ‘The Lord Has Done Great Things’. This theme is introduced today with a programme update by Guilherme Moura Bejo, candidate for Holy Orders in the Anglican Diocese of São Paulo, and co-ordinator of the Diocesan Youth Group:
‘The Lord has done great things for us, and we are filled with joy’ (Psalm 126:3).
Here’s an update on my experience since the Emerging Leaders Academy in Kenya, organised by USPG and the Anglican Communion Youth Network, where I met young people from across the Anglican Communion and was inspired by how the Kingdom of God is being expressed through their ministries.
Since returning to Brazil, I have been applying both the practical and theoretical learning from the programme in my daily life, especially in my relationships. A key practice has been active listening, helping me to be more attentive to others’ voices, understand their struggles, and build deeper connections.
We are also developing a training course for young leaders in the Anglican Diocese of São Paulo, aiming to share what was learned during the formation and strengthen leadership rooted in Christian principles and the Five Marks of Mission of the Anglican Communion. This will include online sessions throughout the year, alongside an in-person course to deepen leadership practice.
This journey has been made possible through the support of Bishop Cézar and the Igreja Episcopal Anglicana do Brasil. Praise be to God for all who continue to support this work.
For more on Anglicanism – its history, saints, and liturgy – you can find thoughtful content on Guilherme’s Instagram @discipuladoanglicano (in Portuguese).
The USPG Prayer Diary today (Sunday 11 October 2026, Trinity XIX) invites us to pray as we read and meditate on Matthew 22: 1-14.
The Collect of the Day:
O God, forasmuch as without you
we are not able to please you;
mercifully grant that your Holy Spirit
may in all things direct and rule our hearts
; 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:
Holy and blessed God,
you have fed us with the body and blood of your Son
and filled us with your Holy Spirit:
may we honour you,
not only with our lips
but in lives dedicated to the service
of Jesus Christ our Lord.
Additional Collect:
Faithful Lord,
whose steadfast love never ceases
and whose mercies never come to an end:
grant us the grace to trust you
and to receive the gifts of your love,
new every morning,
in Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
‘Those who had been invited to the wedding banquet … would not come’ (Matthew 22: 3) … empty tables at the Moat House, the former Comberford family home on Lichfield Street, Tamworth (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
The Orthodox Church today celebrates the Sunday of the Holy Fathers of the Seventh Ecumenical or Second Council of Nicaea in 787, with the restoration of the veneration of holy icons and the formal rejection of the Iconoclast heresy
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and today is the Nineteenth Sunday after Trinity (Trinity XIX, 11 October 2026). In Saint Mary and Saint Giles Parish, Stony Stratford, we celebrating the Harvest Festival at the Parish Eucharist later this morning. The Calendar of the Orthodox Church today celebrates the Sunday of the Holy Fathers of the Seventh Ecumenical or Second Council of Nicaea in the year 787, with the restoration of the veneration of holy icons and the formal rejection of the Iconoclast heresy.
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 therefore into the … streets, and invite everyone you find to the … banquet’ (Matthew 22: 9) … empty tables at restaurants in the side streets in Rethymnon in Crete (Photograph: Patrick Comerford, 2025)
Matthew 22: 1-14 (NRSVA):
1 Once more Jesus spoke to them in parables, saying: 2 ‘The kingdom of heaven may be compared to a king who gave a wedding banquet for his son. 3 He sent his slaves to call those who had been invited to the wedding banquet, but they would not come. 4 Again he sent other slaves, saying, “Tell those who have been invited: Look, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready; come to the wedding banquet.” 5 But they made light of it and went away, one to his farm, another to his business, 6 while the rest seized his slaves, maltreated them, and killed them. 7 The king was enraged. He sent his troops, destroyed those murderers, and burned their city. 8 Then he said to his slaves, “The wedding is ready, but those invited were not worthy. 9 Go therefore into the main streets, and invite everyone you find to the wedding banquet.” 10 Those slaves went out into the streets and gathered all whom they found, both good and bad; so the wedding hall was filled with guests.
11 ‘But when the king came in to see the guests, he noticed a man there who was not wearing a wedding robe, 12 and he said to him, “Friend, how did you get in here without a wedding robe?” And he was speechless. 13 Then the king said to the attendants, “Bind him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.” 14 For many are called, but few are chosen.’
‘Look, I have prepared my dinner … and everything is ready’ (Matthew 22: 3) … waiting for diners at the Black Horse in Great Linford, Buckinghamshire (Photograph: Patrick Comerford)
Today’s Reflection:
‘For many are called, but few are chosen.’
Sometimes, the ways I can behave as a snob can catch me off-guard and unexpectedly, and I shame myself.
When I was growing up, the snobberies and class distinctions of previous generations were challenged over 60 years ago in an old-fashioned way in the film My Fair Lady (1964), based on George Bernard Shaw’s earlier play, Pygmalion (1913).
But Pygmalion also inspired what I think is a much funnier film, Hoi Polloi (1935), with the Three Stooges, Larry, Curly and Moe.
Two professors are arguing about whether our social behaviour is caused by environment or heredity. It is a very funny take on the old Nature v Nurture argument.
To settle a bet, the two professors take three binmen – Larry, Curly and Moe – train and coach them for three months, dress them up, and send them off to a posh society dinner.
Their behaviour descends into farce, and it looks as if one professor has won his bet: our social behaviour is dictated by inherited class.
But then the tables are turned – literally. Everyone else at the party descends to the same riotous behaviour. At a base level, we are all the same, even if some refuse to accept it.
Nature or nurture? It was an important statement that we all share the same humanity, coming as racism and the Nazis were on the rise in the 1930s.
The title of the film, Hoi Polloi, is a way of expressing class-based social prejudice. It is a Greek phrase, meaning ‘the many’ and it was used in Victorian England by people who had the benefit of a classical education in English public schools and the universities, to describe the masses, who they presumed did not understand the phrase.
Gilbert and Sullivan use the phrase to mock those who used it in their comic opera Iolanthe. Later, it was used by English public schoolboys in the 1950s and the 1960s, when they referred to ‘oips’ and ‘oiks’.
The term hoi polloi also appears in a scene in the film Dead Poets Society (1989). Professor John Keating, played by Robin Williams, speaks negatively about the use of the definite article ‘the’ in front of the phrase.
Steven Meeks (Allelon Ruggiero) raises his hands and speaks: ‘The hoi polloi. Doesn’t it mean the herd?’
Keating replies: ‘Precisely, Meeks. Greek for the herd. However, be warned that, when you say “the hoi polloi” you are actually saying “the the herd.” Indicating that you too are “hoi polloi”.’
This morning’s Gospel reading (Matthew 22: 1-14) begins with a very joyful occasion – a posh nosh, a planned wedding, and generous invitations to a lavish banquet. But, instead of the farce in that film with the Three Stooges, it quickly descends into very difficult images: slaves who are kidnapped, mistreated and killed; cities that are burned down; a man who is bound hand and feet and thrown into outer darkness.
The images of the wedding banquet and the wedding covenant are important ways of describing our relationship with God.
But the parable in this morning’s Gospel reading is particularly difficult.
The king has invited a long list of guests, but even after being repeatedly sought out, none of these guests comes to the banquet.
To refuse to come, to refuse a king’s command, is treason; to kill his slaves amounts to insurrection. So the king sends out troops to put down the rebellion.
The king then sends his slaves into the streets to find enough people to sit at the tables at the wedding banquet. The phrase translated as ‘the main streets’ (διεξόδους τῶν ὁδῶν, verse 9), means not the main fashionable, shopping streets in a chic part of a city centre. It refers to dirty, gritty, street corners and junctions, perhaps the main junctions outside the city gates.
This is the place where those who want to be hired as labour gather, where those who are refused entry wait without hope, this is where those who are on margins are found. Other translations catch these images when they talk about the highways and the byways.
And the king’s invitation, in verse 10, goes out to all people, ‘both good and bad.’
Yet, when the king sees that a man is not dressed appropriately for the event, the king throws him into the outer darkness. In this case, the robe probably symbolises the white robe worn for baptism.
Do we wear that robe all the time? In other words, do we live up to our promises of discipleship made at Baptism – summarised in the call to love God and to love others?
If you were to imagine yourself as one of the characters in this parable, who would you be?
And would you behave that way?
Are you the king, throwing a lavish wedding banquet?
Are you a wedding guest who has denied the generosity of the king?
Are you the bride or groom, sidelined and marginalised at our own wedding, incidental to all the power playing and role playing?
Are you one of the people brought in from the streets, but not prepared for the celebration about to take place?
Where do you find Good News in this parable?
What is meant by the many and the few here?
In our western way of thinking, the word many is a quantity much more than the majority, while few is many less than the majority. But in eastern thought, one less than 100% would be considered few.
We could put the Greek use of ‘few’ and ‘many’ by Christ in this parable in its cultural context. Pericles, in his ‘Funeral Oration’ in Athens, according to Thucydides in his History of the Peloponnesian War, uses ‘the many,’ οἱ πολλοί (hoi polloi), in a positive way when he extols democracy in Athens.
He contrasts ‘the many’ with ‘the few’ (οἱ ὀλίγοι, hoi oligoi), the few who abuse power and create an oligarchy, rule by the few. Pericles demands equal justice for ‘the many’, ‘the all’, before the law, against the selfish interests of the few.
When we celebrate the Eucharist, we remember that Christ is the victim, and that he said his blood is shed ‘for you and for many.’ The word ‘you’ here means us, the Church, the few in this parable. But the phrase ‘the many’ here, οἱ πολλοί (hoi polloi), refers to the masses, the multitude, the great unwashed, who are called to the banquet too.
Christ’s invitation is not just to you and me, who know we are invited to the banquet. It is also for the many, the lumpen masses, all people, the ones who are not usually invited to the posh nosh, the Larry, Curly and Moe in our midst.
The invitation to come in, to celebrate at the banquet, symbolised in the Eucharist this morning, is not just for the few, the oligarchs. The many are invited to this banquet this morning.
Who are we to behave like a tyrannical despot and exclude them? For if we exclude them, we are in danger of excluding Christ himself.
Today’s Prayers (Sunday 11 October 2026, Trinity XIX):
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, 11-17 October 2026 (pp 46-47), is ‘The Lord Has Done Great Things’. This theme is introduced today with a programme update by Guilherme Moura Bejo, candidate for Holy Orders in the Anglican Diocese of São Paulo, and co-ordinator of the Diocesan Youth Group:
‘The Lord has done great things for us, and we are filled with joy’ (Psalm 126:3).
Here’s an update on my experience since the Emerging Leaders Academy in Kenya, organised by USPG and the Anglican Communion Youth Network, where I met young people from across the Anglican Communion and was inspired by how the Kingdom of God is being expressed through their ministries.
Since returning to Brazil, I have been applying both the practical and theoretical learning from the programme in my daily life, especially in my relationships. A key practice has been active listening, helping me to be more attentive to others’ voices, understand their struggles, and build deeper connections.
We are also developing a training course for young leaders in the Anglican Diocese of São Paulo, aiming to share what was learned during the formation and strengthen leadership rooted in Christian principles and the Five Marks of Mission of the Anglican Communion. This will include online sessions throughout the year, alongside an in-person course to deepen leadership practice.
This journey has been made possible through the support of Bishop Cézar and the Igreja Episcopal Anglicana do Brasil. Praise be to God for all who continue to support this work.
For more on Anglicanism – its history, saints, and liturgy – you can find thoughtful content on Guilherme’s Instagram @discipuladoanglicano (in Portuguese).
The USPG Prayer Diary today (Sunday 11 October 2026, Trinity XIX) invites us to pray as we read and meditate on Matthew 22: 1-14.
The Collect of the Day:
O God, forasmuch as without you
we are not able to please you;
mercifully grant that your Holy Spirit
may in all things direct and rule our hearts
; 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:
Holy and blessed God,
you have fed us with the body and blood of your Son
and filled us with your Holy Spirit:
may we honour you,
not only with our lips
but in lives dedicated to the service
of Jesus Christ our Lord.
Additional Collect:
Faithful Lord,
whose steadfast love never ceases
and whose mercies never come to an end:
grant us the grace to trust you
and to receive the gifts of your love,
new every morning,
in Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
‘Those who had been invited to the wedding banquet … would not come’ (Matthew 22: 3) … empty tables at the Moat House, the former Comberford family home on Lichfield Street, Tamworth (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
The Orthodox Church today celebrates the Sunday of the Holy Fathers of the Seventh Ecumenical or Second Council of Nicaea in 787, with the restoration of the veneration of holy icons and the formal rejection of the Iconoclast heresy
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