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20 October 2026

A Comerford family link
brings me to Manor Farm
in Old Wolverton and
back to Castlethorpe

Manor Farm, Old Wolverton, the home of the Whiting family for over 40 years … Barbara Ruth Whiting married Herbert George Comerford in 1952 (Photograph: Patrick Comerford, 2026)

Patrick Comerford

I have been researching two branches of the Comerford family in London in recent weeks and have visited some of the areas where they lived and the London churches where they were baptised, married and were buried from.

These two branches of the family (see here and here) share a common ancestor, Thomas Comerford, who came to London from Ireland and was a tobacconist in London from the mid-18th century. Although they went on to have contrasting social experiences and lives, they continued to share the same naming patterns when it came to naming patterns.

Now I have come across a third branch of the Comerford family in London that I believe may be closely related to them. But as I was putting together a family tree for this third London branch of the Comerford family, I found an unexpected connection with Old Wolverton, which is less than half an hour’s walk from Stony Stratford, and Castlethorpe and Hanslope, villages about three or four miles north of Stony Stratford, and in nearby Newport Pagnell.

When I moved to Stony Stratford four or five years ago, I found opportunities to visit a number of places within a short distance in both Buckinghamshire and Northamptonshire associated with branches of the Comberford and Comerford families.

For ten generations, members of the Comberford family of Comberford Hall, between Lichfield and Tamworth in Staffordshire, and their ancestors in the Parles family owned large portions of land in north Northamptonshire. These families gave their name to the manor near Watford Gap that was known for centuries as the Cumberford Manor and, before that, the Parles Manor. When the heiress Joan Parles married John Comberford, she brought the fourth part of the manor of Watford once held by the Parles family to the Comberford family ca 1460, and from then on it was known as Comberford Manor or Cumberford Manor.

Joan and John Comberford owned the manor of Byfield, with extensive property there and in Watford, Murcott, Shutlanger, Stoke Bruerne, Shaw, Alderton and Wappenham, along with half an acre in Yelvertoft. The Comberford family sold the former Parles estates in Stoke Bruerne, Shutlanger, Alderton and Wappenham in 1504. But the family continued to hold on to the Cumberford Manor until Thomas Comberford sold his share of the manor in Watford to Sir John Spencer in 1563.

Quite separately, John Comberford’s father, Judge William Comberford, bought properties in Newport Pagnell and Tickford in 1470-1471.

Later, John Comberford’s grandson, Canon Henry Comberford (1499-1586), Precentor of Lichfield Cathedral, was the Rector of Yelvertoft in 1546-1560. One of his predecessors there was his first cousin, the Revd Professor Thomas Babington, who was the Rector of Yelvertoft in 1510, and was also the Rector of All Saints’ Church, Milton Keynes, briefly in 1560, as well as Rector of Adstock and Sherrington, Buckinghamshire (1557), and Rector of Twyford, Buckinghamshire (1560-1563).

One of the London branches of the Comerford family has a number of members who have lived in Northampton for four or more generations, where they have been involved in the boot industry and the trade union movement. Another branch of the family closer to home in Buckinghamshire, orginally from Rosenalis an Ballinakill, Co Laois, has given its name to Comerford Way, a street in Winslow.

Barbara Comerford’s parents, Charles and Gladys Whiting, are buried in the churchyard at Holy Trinity Church, Old Wolverton (Photograph: Patrick Comerford, 2026)

My interest in the London branches of the Comerford family led me to another connection with these parts of Buckinghamshire. In July 1952, Herbert George Comerford (1928-2021) from Bierton near Aylesbury, Buckinghamshire, married Barbara Ruth Whiting (1929-2016), of Manor Farm, Wolverton.

Barbara Comerford was born in Potterspury, Northamptonshire. Her father, Charles Reginald Whiting (1886-1954), was born at Castlethorpe, Buckinghamshire, and later lived at Pottersbury, Hanslope, Newport Pagnell, and then at the Manor Farm, Old Wolverton. Charles and his wife Gladys died in Old Wolverton and are buried in Holy Trinity Churchyard, Old Wolverton.

So in recent days I went back to Castlethorpe and to Old Wolverton went in search of Manor Farm, where Barbara Comerford’s parents lived from 1929, to see their grave in the churchyard at Holy Trinity Church, to see the Whiting family graves in the churchyard at Saint Simon and Jude in Castlethorpe, and to find out more details of the history of the extended family Whiting family who had become intertwined with this branch of the Comerford family through the marriage of Barbara Whiting and Herbert Comerford.

The mediaeval village of Wolverton was divided east and west by the Grand Union Canal in 1800 (Photograph: Patrick Comerford, 2026)

Manor Farm in Old Wolverton was managed by the Gleed and Wilkinson families for a long period before the Whiting family took over the farm in 1929 and they farmed the land for the next 41 years. Their time represents the last chapter of active agriculture on the property before the area was transformed with the development of Milton Keynes.

Historically, the expansive Wolverton Manor estate was divided into three main tenant farms: Warren Farm, Stacey Bushes Farm, and Manor Farm. The original village of Wolverton seems to have been founded in the early mediaeval era, with the name deriving from the Old English for ‘Wulfhere’s settlement’. The village is recorded as Wluerintone in the Domesday Book in 1086, with around 50 households. A small motte and bailey castle was built just east of the site of the church in the Norman period, with a manor house also probably located in the vicinity.

The extent of the village was divided by the Grand Union Canal in 1800, although its plan appears to have been fairly linear, with central trackways surrounded by housing plots, and surrounding fields of ridge and furrow.

By the late mediaeval period, the village was owned by the Longville family. Many deserted villages declined due to the Black Death, but Wolverton is thought to have declined due to the Longville family enclosing the land for more profitable sheep pasture, or for deer hunting, with the inhabitants forced off the land.

Manor Farm House in Old Wolverton stands on the site of the mediaeval Gilbertine monastic grange (Photograph: Patrick Comerford, 2026)

Manor Farm House is a Grade II* listed house dating back to the 13th century, when the Gilbertine monastic foundation had its grange there. Manor Farm includes a farmhouse range dating from ca 1700 with 19th century additions. In the early-to-mid 19th century, it was built into an extensive model farmstead arranged around five-fold yards, built of local brick and stone with a two-storey tower.

The early 19th century house is a two-storey limestone house with an attic and a cellar. It is basically ‘L’-shaped with steep pitched gabled roofs, red tiles, and brick chimney stacks with stone bases. The south front has three segmental headed dormers and there is a two-storey extension at both ends of the front.

The central entrance has a stone doorcase, two three-quarter columns supporting a plain entablature and a blocking course. Inside, there is a wide oak staircase with turned balusters and finials.

Castlethorpe Lodge in the early 1900s, one of the many homes of the Whiting family in North Buckinghamshire (Pat St John / Milton Keynes Heritage)

The Whitings who moved to Manor Farm House, Wolverton, in 1929, were a prominent family with widespread farming interests across North Buckinghamshire and south Northamptonshire. As well as Manor Farm in Wolverton, family members also farmed at nearby Lodge Farm or Home Farm in Castlethorpe, Lower Farm in Castlethorpe, and Cosgrove Lodge or Elms Farm.

The Whiting family can be traced back to at least the mid-18th century:

Richard Whiting (born 1759) from Horton, halfway between Northampton and both Roade in Northamptonshire and Hanslope in Buckinghamshire. He was the father of at least two sons and a daughter:

1, Benjamin Evans Whiting (1785-1863).
2, Elizabeth.
3, Henry Whiting.

The eldest son:

Benjamin Evans Whiting (1785-1863), was born in Horton, Northamptonshire, in 1785. He married Sarah Manton (1793-1871) in West Haddon, Northamptonshire, on 7 November 1814, and they were the parents of two daughters and a son:

1, Caroline (1817-1856), who married Thomas John Ashby (1817-1890) in Moulton, Northamptonshire, on 14 March 1839.
2, Joseph Evans Whiting (1820-1888), of whom next.
3, Eliza (1826-1911), who married George Everard from Naseby, Northamptonshire.

Benjamin Evans Whiting died in Hardingstone, Northamptonshire, on 1 April 1863, and his widow Sarah died in Castlethorpe on 7 November 1871. Their son:

Joseph Whiting (1849-1923), top, and two of his sons, Charles Whiting (1855-1914), below left, grandfather of Barbara (Whiting) Comerford, and George Whiting (1858-1920), below right

Joseph Evans Whiting (1820-1888), was born at Eakley Lanes, Stoke Goldington, Northamptonshire, in 1820. He married Caroline Higgins (1822-1913), who was born at Eakley Lanes in 1822. They were married in Saint John’s, Southwark, on 14 May 1848 and were the parents of eight children, six sons and two daughters:

1, Joseph Evans Whiting (1849-1923) of Caldecote. He was born at Eakley Lanes, 1 October 1849, and died in Newport Pagnell 7 June 1923. He bought Lathbury Manor in Newport Pagnell from Viscount Hood in 1904. He was married twice: (1), Elizabeth Tressler Manning (1842-1892), from Moulton, Northamptonshire, in Old Saint Pancras Church, London, 11 July 1870; (2) Elizabeth Syratt (1866-1935), from Soulbury, Buckinghamshire, in Saint John’s Church, Wembley, 23 June 1914; and he was the father of five daughters.
2, Henry William Whiting (1852-1918), born Eakley Lanes 25 February 1852, and died in London 29 December 1918. He bought Manor Farm, Willen, bought the Manor of Newport Pagnell in 1904, but sold it again in 1905, and bought the Manor of Caldecote in Newport Pagnell in 1908. He married Mary Elizabeth Thomason, eldest daughter of Bennett Thomason (1824-1878), of Beckerings Park Farm, Ridgmont, Bedfordshire, and Hannah Elizabeth Checkley (1817-1904), in Hanslope in May 1875, and they were the parents of seven sons and four daughters.
3, John George Whiting (born 1854), born in Stoke Goldington, may have died in childhood.
4, Benjamin Edwin Whiting (born 1854), born in Stoke Goldington, may have died in childhood.
5, Charles Evans Whiting (1855-1914), of Castlethorpe, of whom next.
6, George Benjamin Whiting (1858-1920), born Eakley Lanes, Stoke Goldington, 16 April 1858, baptised in Stoke Goldingham, 5 September 1858. He was married twice: (1) Catherine Francis Tipler (1867-1954), in Brixworth, Northamptonshire, in July 1891; and (2) Elizabeth Varney (1860-1889). George and Catherine were the parents of two sons.
7, Katherine Caroline (1861-1947).
8, Ellen (1864-1947).

Joseph Whiting died in Newport Pagnell on 18 April 1888; his widow Caroline (Higgins) died at Lathbury Manor, Buckinghamshire, in April 1913. When Joseph Evans died in 1888, three of his surviving sons – Joseph, George and Charles Whiting – went into partnership, while another son, Henry William Whiting, went out on his own.

Saint Simon and Saint Jude Church, Castlethorpe, where many members of the Whiting family were baptised, married or buried from (Photograph: Patrick Comerford, 2026)

The Whiting brothers farmed 3,600 acres and their farms included: the Green Farm, Newport Pagnell, 263 acres; Caldecote Farm (now Manor Farm), 90 acres; Lathbury, 550 acres; Mill Farm, Gayhurst, 320 acres; Home Farm, Gayhurst, 415 acres; Bunstay Farm, 150 acres; Stoke Goldington, 520 acres; Castlethorpe, 485 acres; Pindon End Farm, 240 acres; Home Farm, Moulsoe, 330 acres; Top Farm, Moulsoe, 220 acres.

Joseph Evans Whiting’s fifth but third surviving son was:

Charles Evans Whiting (1855-1914), farmer. He was born at Eakley Lanes in 24 June 1855. He had farms at Castlethorpe and Hanslope, for many years he was a Conservative member of Castlethorpe Parish Council, and he was the vicar’s churchwarden at Castlethorpe Church for a number of years.

In the late 19th century, the gallery at the west end of Saint Simon and Saint Jude Church in Castlethorpe was known with humour as the ‘Fishes Gallery’ because the leading families who sat there had the names Pike, Whiting and Eel.

Some of the Whiting family graves in the churchyard at Saint Simon and Saint Jude Church, Castlethorpe (Photographs: Patrick Comerford, 2026)

Charles Whiting married Louisa Thomason (born 1858), daughter of Bennett Thomason (1824-1878), of Beckerings Park Farm, Ridgmont, Bedfordshire, and Hannah Elizabeth Checkley (1817-1904). She was born in Hanslope in 1858, and her sister Mary Elizabeth had married Henry William Whiting in Hanslope in 1875. Louisa and Charles were married in Woburn Sands, Bedfordshire, on 2 August 1883 and they were the parents of four sons and two daughters:

1, Dorothy Louisa (1885-1965), born Hanslope, 12 August 1885, married Alexander Edward Johnston (1889-1971) from Enniskillen, Co Fermanagh, in Saint Mary’s Church, Church End, Finchley, London, 28 September 1935, died Highgate, 27 December 1965.
2, Charles Reginald Whiting (1886-1954), of whom next.
3, Kathleen Mary Whiting (1888-1958).
4, Joseph Evans Whiting MC (1890-1923), of Castlethorpe Lodge, Castlethorpe. During World War I, he was a lieutenant with the Royal Field Artillery in France. He was a county councillor, and represented Weston Underwood on Newport Pagnell Rural Council. He married Julia Elizabeth Nickson (1893-1984), and they were the parents of two daughters: Anne Elizabeth Whiting (1920-1940), who died at the age of 19; and Patricia (born 1921) married (Squadron-Leader) John Ramsey St John (1917-1959), DSO, DFC and Bar, RAF, of Wellington, New Zealand, in Castlethorpe Parish Church in July 1941. She later lived at Castle House, Castlethorpe, and bought it from Lord Carrington in 1961.
5, Benjamin Sydney Whiting (1893-1975), married Elsie Louise Adams (1902-1980) of Muswell Hill, at Broughton Manor Farm, Newport Pagnell, 17 September 1924, and they were the parents of two children.
6, Herbert George Whiting (1896-1969), born Castlethorpe, 18 April 1896, moved to the Cape, South Africa. He married Judith Vaughan Ingle (1898-1962) in Saint Barnabas Church, Cogh, Cape Town, 3 June 1931, and they were the parents of three children. He died in Cape Town, 8 February 1969.

Louisa died in Newport Pagnell on 30 January 1914, Charles was 58 when he died at Castlethorpe on 20 October 1914, and they are both buried in the churchyard in Castlethorpe. His funeral in Castlethorpe was conducted by the Revd WJ Harkness, Vicar of Hanslope, assisted by the Revd T Evans, curate.

Autumn colours in Castlethorpe in north Buckinghamshire in morning sunshine this week (Photograph: Patrick Comerford, 2026)

The eldest son of Charles and Louisa Whiting was:

Charles Reginald Whiting (1886-1954) of Castlethorpe, Cosgrove and the Manor Farm, Old Wolverton. He was born in Castlethorpe on 3 December 1886, and later took on Manor Farm, Wolverton, in the mid-20th century.

Charles Reginald Whiting farmed the Lodge Farm, Cosgrove, and owned gravel pits bordering the River Ouse and Broad Waters. He began working gravel from his land to supply the Canal Company, and ran a successful gravel business until he sold the farmhouse, 110 acres of farmland and the gravel pits to the Cosgrove Sand and Gravel Company. He then moved to the Manor House, Old Wolverton, where he and his son Philip farmed over 300 acres at Old Wolverton Manor. Together, they managed the land for the final 41 years of its active life as a working farm until the land was acquired by the Milton Keynes Development Corporation.

He married Gladys Mary Montgomery (1893-1974) in Potterspury, Northamptonshire, in April 1915. She was born at Long Buckby, Northamptonshire, on 24 March 1893. They were the parents of three sons and a daughter:

1, Maurice Charles Whiting (1916-2010), dentist, born in Hanslope 19 May 1916; he married Rosemary Noel Harris (1919-2000) from Loxley, Warwickshire, in Evenlode, Gloucestershire, 15 March 1946; he died 12 March 2010.
2, Phyllis Mary (1918-1963), married Edgar Peter Brockes (1916-1977) in Towcester in January 1944.
She died in Kettering, 18 May 1963.
3, Reginald Philip Theodore Whiting (1921-1990). He was born in Potterspury 19 December 1921 and died in Wolverton 28 August 1990.
4, Barbara Ruth (1929-2016), born in Pottersbury 29 March 1929. She married Herbert George Comerford (1928-2021) of Aylesbury, in Old Wolverton, July 1952, and they were the parents of three children.

Charles Reginald Whiting died at the Manor Farm, Old Wolverton, on 23 May 1954; his widow Gladys died at Old Wolverton, Buckinghamshire, 3 February 1974. They are buried in the churchyard at Holy Trinity Church, Old Wolverton.

The second daughter and youngest of four children of Gladys and Charles Reginald Whiting was:

Barbara Ruth Whiting (1929-2016), who married Herbert George Comerford. Barbara Comerford was born Barbara Ruth Whiting in Potterspury on 29 March 1929. Her husband Herbert George Comerford (1928-2021), was born in Aylesbury, Buckinghamshire, 2 January 1928, and at the age of 21 in 1949, he was living in Bierton, near Aylesbury. They were married in North Buckinghamshire, in July 1952.

Barbara and Herbert Comerford were the parents of a large family, including four sons and a daughter. They later lived in Ross-on-Wye, Herefordshire, where Barbara Comerford died on 21 August 2016, and Herbert Comerford died on 27 February 2021. I understand they have many descendants living today.

Today, the site at Manor Farm Court supports a modern working environment with the farm buildings preserved and converted into an office complex known as Manor Farm Court, while the surrounding agricultural land has been transformed by the Milton Keynes Parks Trust into the Floodplain Forest Nature Reserve.

As for Herbert George Comerford and his branch of the Comerford family, I hope to share my research on their family tree in the days to come. I have also found a Comerford grave in the London Road cemetery in Stony Stratford, but I need time to find out where those connections may lead to.

The grave in Holy Trinity Churchyard, Old Wolverton, of Gladys and Charles Whiting, parents of Barbara Whiting who married Herbert Comerford (Photograph: Patrick Comerford, 2026)

Daily prayer in Ordinary Time 2026:
165, Tuesday 20 October 2026

‘Be dressed for action and have your lamps lit’ (Luke 12: 35) … in Ye Olde Cheshire Cheese on Wine Office Court off Fleet Street, London (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar, and the week began with the Tentieth Sunday after Trinity (Trinity XX, 18 October 2026).

Before the day begins, I am taking some quiet time this morning to give thanks, and for reflection, prayer and reading in these ways:

1, 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.

‘Be dressed for action and have your lamps lit … so that they may open the door for him as soon as he comes and knocks’ (Luke 12: 35-36) … an open door in the church in Piskopianó in Crete (Photograph: Patrick Comerford)

Luke 12: 35-38 (NRSVA):

[Jesus said:] 35 ‘Be dressed for action and have your lamps lit; 36 be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. 37 Blessed are those slaves whom the master finds alert when he comes; truly I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them. 38 If he comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves.’

‘They may open the door for him as soon as he comes and knocks’ … Holman Hunt’s ‘The Light of the World’ in a side chapel in Keble College, Oxford (Photograph: Patrick Comerford)

Today’s Reflection:

Have you ever been burgled?

It is a frightening and a traumatic experience for anyone who has suffered it.

It is one thing to come home from a day’s work, or from a holiday, to find your house has been broken into. It is another to wake up and realise that as you were sleeping a thief has broken into your home, and is downstairs or in the next room.

It happened to me once, in a house where I was living in south Dublin.

It was in the days long before mobile ’phones and cordless ’phones. I had been working late the night before and came downstairs to answer a mid-morning call.

Unknown to me, the thieves were in the next room, having already gone through the kitchen. They were in there, having made themselves something to drink, had cut the lead to the video recorder, and were squatting on the floor in the front room, armed with the ‘kitchen devil,’ straight from the cutlery drawer, sorting through my other possessions.

They must have remained very quiet. Instead of stealing anything, they stole out the back door before I had ever put down the ’phone or realised what had happened.

It is a frightening experience, and it made me extra vigilant: extra bolts and locks, rethinking the alarm system, and so on. The police knew who the ‘likely suspects’ were, but they could offer no guarantees that the house was never going to be broken into again … and again.

It is an experience that was also a reminder of my own vulnerability, and a reminder that what I own and possess is not really mine, and not mine for very long. Finding the ‘kitchen devil’ on the floor was also a sharp reminder, literally, that even my life is not mine for very long.

And so, the image of Christ we come across at the end of this Gospel reading, of a thief coming unexpectedly to break into my house, may not be a very comforting one for those of us brought up with the image of ‘Gentle Jesus, Meek and Mild.’

And yet it is an image that has echoes in the poetry of some of the great mystical writers in Anglican history. It reminds me, for example, of the words of John Donne (Holy Sonnets XIV):

Batter my heart, three-person’d God; for you
As yet but knock; breathe, shine, and seek to mend;
That I may rise, and stand, o’erthrow me, and bend
Your force, to break, blow, burn, and make me new.

I, like an usurp’d town, to another due,
Labour to admit you, but O, to no end.
Reason, your viceroy in me, me should defend,
But is captived, and proves weak or untrue.

Yet dearly I love you, and would be loved fain,
But am betroth’d unto your enemy;
Divorce me, untie, or break that knot again,

Take me to you, imprison me, for I,
Except you enthrall me, never shall be free,
Nor ever chaste, except you ravish me.


It is the passionate language of love, of passionate love. But then, of course, Christ demands our passion, our commitment, our love.

Christ’s call to us in this reading, the demands Christ is making on us in this reading, are not just addressed to the Disciples.

Christ is speaking to the disciples in particular, and teaching them about the kingdom (Luke 12: 1). But as he is speaking to them, someone in the crowd – like a heckler – interrupts and asks a question (see Luke 12: 13).

The inner circle of the Disciples must have felt they were being broken into by those on the rims, those in the crowd of outsiders, the crowd or multitude following Christ but who were not among the Disciples.

So Christ’s demands are made not just of some inner circle, for some elite group within the Church, for those who are seen as pious and holy.

This is a demand he makes also to those on the margins, for the sake of those on the margins, that he makes on the whole Church for the sake of those on the margins.

We are to be ever vigilant that we do not keep those on the margins on the outside for too long. They may appear like thieves trying to break in. But when we welcome in those on the outside who we see as thieves, we may find we are welcoming Christ himself.

And in welcoming Christ himself, into our inner sanctum, we are making it a sign of the Kingdom. The Church needs to be a place not where we feel secure, but where the outsider feels welcome, where they can feast and taste what the Kingdom of God is like.

What is this Kingdom like?

Where is it?

When shall we find it?

In this Gospel reading, Christ tells the multitude – the multitude who are gathered just like the 5,000 who were gathered earlier on the hillside and fed with the multiplication of five loaves and two fish (Luke 9: 10-17) – that the kingdom is already given.

In the preceding verses, he says ‘it is your Father’s good pleasure to give you the kingdom’ (Luke 12: 32), present tense. But the original Greek says ‘your Father was well pleased with you (or, took pleasure) to freely give the Kingdom to you’ (… ὅτι εὐδόκησεν ὁ πατὴρ ὑμῶν δοῦναι ὑμῖντὴν βασιλείαν).

God wanted to do something good for the ‘little flock’ (verse 32), and so freely gave them the kingdom – the reign of God – in which tables are open, status is upended, and all people are treated with dignity. In God’s Kingdom – on earth as it is in heaven – there is no scarcity, there are no class or gender barriers, there are no ‘insiders’ and no ‘outsiders.’

Christ compares that Kingdom of God with a wedding banquet.

When we go to a wedding, we have no control over what happens. In the first case, we have no control over who is getting married to whom. But, secondly, weddings break down all our petty snobberies and all our status-seeking.

Whatever we think of the choice of bride or groom, we have no say at all in who is going to be a new brother-in-law, a new mother-in-law, and even into the future, who is going to be a new cousin to our children’s children.

It’s enough to make you laugh.

Sarah laughed when she was told about her future family (see Genesis 18: 12). There is a hint of this story in the Letter to the Hebrews, where the writer reminds us of the faith of Abraham and Sarah (see Hebrews 11: 11, 13-16).

Despite our failings, the failings of society, the failings of politics, God’s promises of the Kingdom multiply beyond all our expectations, even beyond the expectations of modern Bible translators.

We cannot control this. Those who come into the banquet may appear to us like thieves and burglars, brazenly breaking into our own family home, into our own family.

But we may find that the thief is actually Christ trying to break into our hearts to let us know that the kingdom is already here.

The word for master here is actually κύριος (kyrios), Lord, the word used in the Greek Old Testament for the Lord God by Jews who found the use of the name of God offensive and blasphemous. But using the word master for κύριος hides away God’s work, confusing the Lord, the ‘Son of Man’ (ὁ υἱὸς τοῦ ἀνθρώπου, ho yios tou anthropou), with the ‘master of the house,’ the householder (οἰκοδεσπότης, oikodespótēs).

Think of how the word κύριος (kyrios), Lord, was used by Abraham as he addresses the three visitors to Abraham and Sarah at the Oak of Mamre. The strangers become angels, and the angels come to represent the Triune God.

Had Abraham treated his visitors as thieves, where would we be today? Instead he sets a banquet before the Three, and finds not once but three times that he has an encounter with the living Lord (Genesis 18: 3, 13, 14), the Triune God, an encounter that leads Abraham and Sarah to a faith that ushers in the promises of the Kingdom.

The Lord who arrives for the banquet and stands knocking at the door (Luke 12: 36) in this Gospel reading is the same Christ who says: ‘Behold, I am standing at the door knocking; if you hear my voice and open the door, I will come into you and eat with you, and you with me’ (Revelation 3: 20).

He comes in ways we do not expect, and at ‘the unexpected hour,’ the time we ‘think nothing of’ (ἧ ὥρᾳ οὐ δοκεῖτε, he hora ou dokeite, Luke 12: 40) – ‘an hour that seems like nothing.’ He does not bother trying to tear down our puny defences. He sneaks around them instead.

Welcome to the banquet.

Welcome to the kingdom.

Allow the stranger among you, and the stranger within you, to open that door and discover that Christ is not a thief trying to steal what you have, but is the Lord who is trying to batter our hearts and tear down our old barriers so that we can all feast together at the new banquet:

Batter my heart, three-person’d God; for you
As yet but knock; breathe, shine, and seek to mend;
That I may rise, and stand, o’erthrow me, and bend
Your force, to break, blow, burn, and make me new.
…
Take me to you, imprison me, for I,
Except you enthrall me, never shall be free,
Nor ever chaste, except you ravish me.


‘For you as yet but knock; breathe, shine, and seek to mend’ … a bust of John Donne at Saint Paul’s Cathedral, London (Photograph: Patrick Comerford)

Today’s Prayers (Tuesday 20 October 2026):

The theme this week (18 to 24 October) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Inclusive Education in Handeni’ (pp 48-49). This theme was introduced on Sunday with a programme update from Father John George Sembuyagi, Programme Lead, Diocese of Tanga, Anglican Church of Tanzania.

The USPG Prayer Diary today (Tuesday 20 October 2026) invites us to pray:

Gracious God, we pray for teachers at the Kwamkono Disabled Centre, that they may be inspired, equipped, and sustained in their work. Help the staff to create classrooms of welcome where all are valued.

The Collect of the Day:

God, the giver of life,
whose Holy Spirit wells up within your Church:
by the Spirit’s gifts equip us to live the gospel of Christ
and make us eager to do your will,
that we may share with the whole creation
the joys of eternal life;
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 our Father,
whose Son, the light unfailing,
has come from heaven to deliver the world
from the darkness of ignorance:
let these holy mysteries open the eyes of our understanding
that we may know the way of life,
and walk in it without stumbling;
through Jesus Christ our Lord.

Additional Collect:

God, our light and our salvation:
illuminate our lives,
that we may see your goodness in the land of the living,
and looking on your beauty
may be changed into the likeness of Jesus Christ our Lord.

Yesterday’s Reflections

Continued Tomorrow

‘Be like those who are waiting for their master to return … so that they may open the door for him as soon as he comes and knocks’ (Luke 12: 35-36) … the open West Door of Saint Mary’s Cathedral, Limerick (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