Henry Edward John Stanley (1827-1903), 3rd Baron Stanley of Alderley, became the first Muslim member of the House of Lords in 1869 (Spy / Sir Leslie Ward)
Patrick Comerford
ITV’s exposure of Reform UK last night shows how deep-seated racism, prejudice, misogyny and Islamophobia are inside the far-right in Britain, despite all the pretences, protestations and bluster from Nigel Farage.
The language is vile and reprehensible. It seems to be acceptable among Reform’s elected representatives, candidates and the rank and file party members to claim Muslims have no place in British society and that they should be deported, whether or not they were born in Britain.
Alan Feeney, the deputy mayor of Solihull, said in last night’s exposure that the area was ‘infested" with Asian families, called them ‘absolute parasites’, and said no more than 1% of the UK population should be non-white. Other party members made comments that included extreme violence and shared deeply misogynistic and racist views, including a Bromley councillor calling King Charles a Muslim and calling for him to be killed. Feeney was filmed with other candidates talking about a planned local mosque and burying pig meat in its grounds.
There are references to Islamic scholars in the prologue to Chaucer’s Canterbury Tales (1386), and there have been Muslims in Britain since the 16th century, when John Nelson became the first Englishman to convert to Islam in 1583. When I was visiting Holy Cross Church in King’s Cross recently, the story of the earliest vicar in the parish, Bishop Algernon Stanley, reminded me of two members of the aristocracy whose stories illustrate how Muslims have been part and parcel of British society for longer than most people are aware, and that the earliest Muslims here were very much a part of British culture and life.
Bishop Algernon Stanley was a younger brother of Henry Edward John Stanley (1827-1903), 3rd Baron Stanley of Alderley and 2nd Baron Eddisbury, and they were both deeply connected with the elite layers of society of the day, closely related to people like Bertrand Russell, Sir Winston Churchill, the Mitford sisters, and deans and bishops in the Church of England.
Henry Stanley, who preferred to be known as Abdul Rahman Stanley, was a senior diplomat when he converted to Islam in his 30s in 1859, and as Lord Stanley he became the first Muslim member of the House of Lords. He was also an historian who translated the works of 16th century Portugues explorers of the Age of Discovery, including Magellan, Vasco da Gama, Francisco Alvarez, Antonio de Morga and Duarte Barbosa.
Stanley was born on 11 July 1827 and was educated at Eton and Trinity College, Cambridge. After a year at Cambridge, he entered the Diplomatic Service at the age of 20 in 1847, as an assistant précis writer to the Foreign Secretary, Lord Palmerston, and he went on to become the British attaché in Constantinople in 1851. In January 1854 he was appointed secretary to the British legation in Athens, at a time when the British minister plenipotentiary or ambassador in Athens in 1854 was the Irish politician and diplomat Sir Thomas Wyse (1791-1862) from Waterford.
Stanley converted to Islam around 1859, abandoned his career as a British diplomat, and adopted the name Abdul Rahman. Using his new Muslim identity, he travelled as Shaikh Morad to British colonies in Asia, shocked colonial society in Ceylon and Singapore, and completed the hajj to Mecca. When his father, Edward Stanley, 2nd Lord Stanley of Alderley, read reports about him, he asked his wife rhetorically ‘that wretched fool Henry … Is he mad or what is he?’
Stanley returned to England in April 1860, and is the first recorded Briton to convert to Islam abroad and return to Britain as a practising Muslim. He inherited the family titles when his father died on 16 June 1869 and so became the first Muslim member of the House of Lords.
Stanley and his wife Fabia, a Spanish Catholic and the daughter of Santiago Federico San Roman of Seville, went through four separate marriage ceremonies. Their first wedding took place in Algeria in 1862 under Islamic law, and they remarried according to Islamic law in Constantinople in 1862 or 1863.
They kept their relationship secret until his father died. Then, within five months, they registered their third wedding on 6 November 1869 at a registry office in Saint George’s Parish, Hanover Square, and Fabia was received in polite society as his wife in Britain.
However, Fabia turned out to be the same person as Serafina Fernandez y Funes from Alcaudete in Jaén, who had married Ramon Peres y Abril on 30 September 1851, and she had two sons living in Spain, although it is not clear whether Stanley was aware of this background. This first Spanish husband did not die until 16 May 1870, so the first three marriage ceremonies were bigamous.
Finally, the couple were married for a fourth time and probably legally in a Roman Catholic wedding ceremony in Saint Alban’s Church, Macclesfield, on 15 May 1874, four years before his brother Algernon became a Roman Catholic. This wedding too must have raised eyebrows in many circles as Stanley was a Muslim and Fabia had remained a practising Catholic.
Lord Stanley remained a sincere and devout Muslim throughout his life
Because of the prohibition of alcohol in Islam, Stanley closed all the pubs on his estate in Nether Alderley in Cheshire. As a Muslim, he respected Christianity as a ‘sister faith’ of Islam and argued for the continuing establishment of the Church of England in Wales. He contributed significantly to new churches in Anglesey, including Saint Michael’s at Valley, near Holyhead (1887-1888), and paid for refurbishing and restoring four churches: Saint Patrick’s, Llanbadrig, Saint Mary’s, Bodewryd, Saint Dona’s, Llanddona, and Saint Peirio’s, Rhosbeirio.
He remained a sincere and devout Muslim throughout his life, reciting the five daily prayers and the midnight prayers, and it is said he was well versed in the principles of Muslim theology.
Stanley died during the month of Ramadan on 11 December 1903 and he was buried on 15 December 1903 according to Muslim rites in the garden of the Dower House on his family estate, Alderley Park, at Nether Alderley, Cheshire. The chief mourner at his burial was the first secretary to the Ottoman Embassy in London, and Islamic prayers were recited over his grave by the embassy’s imam. Abdullah Quilliam, another early convert to Islam, conducted a Janaza service in his memory at the Liverpool Mosque.
According to Nancy Mitford, at the funeral, his brother Bishop Algernon Stanley turned to the new Lord Stanley, Edward Lyulph Stanley (1839-1925), who had removed his hat out of respect, and snapped, ‘Not your hat, you fool, your boots.’
Fabia Lady Stanley died on 15 May 1905, and was buried in Saint Mary’s Churchyard in Nether Alderley.
Stanley was hardly a marginal figure in British society; instead was the very epitome of an English aristocrat, albeit an eccentric one. His father’s uncle was Edward Stanley, Bishop of Norwich and the father of Arthur Stanley, Dean of Westminster. His mother, the Hon Henrietta Dillon-Lee, was descended from a long line of Irish and English aristocrats who held the titles of Viscount Dillon and Earl of Lichfield. One of his sisters, Katherine (Viscountess Amberley), was the mother of the philosopher Bertrand Russell (1872-1970), while another sister, Henrietta, was the grandmother of Clementine Hozier, who married Sir Winston Churchill, and great-grandmother of the five Mitford sisters, Nancy, Pamela, Diana, Unity, Jessica and Deborah.
Being so closely related to so many aristocratic families and to Winston Churchill, Bertrand Russell and prominent bishops and deans certainly makes Stanley part of the establishment.
It is an irony that must be lost on many on the far-right today that one of the most prominent early English Muslims was also closely related to the Mitford sisters, with their connections to Oswald Moseley and even Hitler.
The Shah Jahan Mosque on Oriental Road, Woking … built in 1889, it is the first purpose-built mosque on these islands (Photograph: Patrick Comerford)
Stanley subscribed to the building of Britain’s first purpose-built mosque, the Shah Jahan Mosque on Oriental Road in Woking, which was built in 1889 and is now one of Woking’s great architectural treasures..
The mosque was built in the grounds of the Oriental College, founded by the orientalist Gottlieb Wilhelm Leitner (1840-1899), and which gave its name to Oriental Road. It was funded mainly by Shahjehan, Begum of Bhopal (1868-1901), and was designed by the architect William Isaac Chambers (1847-1924). It has been described by the Pevsner Architectural Guides as ‘extraordinarily dignified.’
A prominent early member of the mosque in Woking was another Muslim member of the Houe of Lords, the Irish peer Rowland George Allanson Allanson-Winn (1855-1935), 5th Baron Headley, who was an early convert to Islam.
The title of Lord Headley, Baron Allanson and Winn, of Aghadoe in Co Kerry, dates back to 1797, when it was given to Sir George Allanson-Winn, a former Baron of the Court of the Exchequer and MP for Ripon, who married into the Blennerhassett family in Co Kerry. The third Lord Headley sat in the House of Lords as an Irish Representative Peer in 1868-1877, as did his son, the fourth Lord Headley (1883-1913). He was succeeded by his cousin, Rowland Allanson-Winn, as 5th Baron Headley.
Lord Headley was an Irish peer, took his title from Aghadoe, near Killarney, Co Kerry, and was once a Justice of the Peace for Co Kerry. He was born in London, and was educated at Westminster School and Trinity College Cambridge. He studied for the Bar at the Middle Temple, then switched to engineering and became a civil engineer.
For many years after qualifying as an engineer, he was engaged in foreshore protection work in Ireland. He superintended coastal defence works in Youghal, Co Cork, and Glenbeigh, Co Kerry, and carried out similar work on the coast to the north of Bray Harbour, Co Wicklow. He stood as the Conservative and Unionist candidate in South Kerry in 1892, but received only 86 votes. Later, from 1896, he worked on building roads in India, and in 1902 and 1903 he won the Silver Medals of the Institute of Civil Engineers of Ireland.
In 1906, the Arklow Harbour Commissioners in Co Wicklow appointed him the chief engineer for extending the south breakwater of the harbour, but his plans were abandoned the following year in favour of a different scheme proposed by John Purser Griffith.
He inherited his Irish peerage when his cousin Charles died in 1913, and with the title he inherited the family estates in Co Kerry. His homes in Ireland were at Inseidin, Coliemore Road, Dalkey, and Glenbeigh, Killarney. In the year he inherited his family titles and estates in Ireland, he also converted to Islam on 16 November 1913, and adopted the Muslim name Shaikh Rahmatullah al-Farooq. He set up the British Muslim Society in 1914, was the author of several books on Islam, and twice made the Hajj to Mecca.
Headley was declared bankrupt in 1922. A year later, he was offered the throne of Albania in 1923, along with $500,000 and $50,000 a year, but turned down the offer. He claimed to have been offered the throne of Albania on three occasions, but turned down each invitation, saying ‘the only thing that goes with it is trouble and the almost certainty of assassination.’
Lord Headley died on 22 June 1935, and was buried in Brookwood Cemetery, near Woking. His cousin, Canon WN Manning, Rector of Bideford, ‘was unavoidably prevented from being present.’ The Headley title became extinct when his younger son, Charles Allanson-Winn (1902-1994), died in 1994.
The first Muslim MP was not elected until 1997, when Mohammed Sarwar became the Labour for Govan. Stanley and Headley came long before Lord Nazir of Rotherham and Lady Uddin entered the House of Lords in 1998 as the next Muslim peers.
Inside the Shah Jahan Mosque on Oriental Road, Woking (Photograph: Patrick Comerford)
Showing posts with label Cambridge. Show all posts
Showing posts with label Cambridge. Show all posts
19 October 2026
10 October 2026
An autumn concert, a new sculpture,
and two photographs: a week in
the cultural life of Stony Stratford
The new Mapstone sculpture by Broadbent Studios … installed in the Market Square in Stony Stratford this week (Photograph: Patrick Comerford, 2026)
Patrick Comerford
I was singing with the Choir at the Autumn Concert in Saint Mary and Saint Giles Church in Stony Stratford this afternoon (10 October) with a full programme that involved the parish choir, the parish band and the handbell-ringers.
It has been a busy, enriching week for me culturally, including this afternoon’s concert, watching the installation of a new sculpture in the Market Square in Stony Stratford, and seeing the use of two of my photographs in a local news magazine.
The choir in Saint Mary and Saint Giles Church is directed by Jacob Collins and as contribution to the programme this afternoon included John Rutter’s setting of ‘For the Beauty of the Earth’ by the poet and hymnwriter Folliott Sandford Pierpoint (1835-1917); ‘My Beloved Spake’ by Becky McGlade, based on the Song of Songs 2: 10-12; and the ever-popular South African hymn ‘Siyahamba’.
The composer and conductor Sir John Rutter founded the Cambridge Singers who have recorded many of his works for his own label Collegium Records. His compositions, extended pieces for choir and orchestra, such as Requiem and Magnificat, and his many choral works include For the beauty of the earth, Christmas Carol and A Clare Benediction. He is known for Christmas carols and his Carols for Choirs anthology series compiled with David Willcocks.
FS Pierpoint was a classics schoolmaster and a devout Tractarian, and he wrote ‘For the Beauty of the Earth’ in 1864 at age of 29. He was born in, Bath, was educated at Queens’ College, Cambridge, taught at Somersetshire College, and spent most of his life in Bath.
Becky McGlade studied music at Royal Holloway, University of London and leads a busy musical life as a composer, cellist and teacher. Her music has been performed throughout the UK, including by the Choir of St John’s College, Cambridge, the London Oriana Choir, the Choir of Ely Cathedral, and the BBC Symphony Chorus.
‘Siyahamba’ or ‘We are marching’ dates back to 1952. It became an anti-apartheid liberation song during the struggle against racism and segregation in South Africa and its worldwide popularity grew after it was published in 1984 in a collection Freedom is Coming: Songs of Protest and Praise from South Africa arranged by Anders Nyberg.
This afternoon’s autumn concert also included the church band, conducted by Fiona Collins, the church handbell ringers, directed by Kath Hindley, and children from Saint Mary and Saint Giles School.
Detail of the Map of Stony Stratford on the new sculpture in Market Square (Photograph: Patrick Comerford, 2026)
During the week I have also been watching the installation of Mapstone, a new sculpture by Broadbent Studios in the Market Square in Stony Stratford. The sculpture was commissioned by Stony Stratford Town Council and I was involved in this project from the beginning through the Town Centre Working Group, including the choice of location, the community engagement meetings, the commissioning and the tendering process.
Stony Stratford has a strong civic identity with a long history with a vibrant town centre that looks to the future, all celebrated in this new artwork by Stephen Broadbent and Peter Davidson and the stonemason Ade Wright. They conceived it as a symbol for Stony Stratford and have divided it into three zones expressing the past, present and future.
Stony’s origins as a fording point are reflected in the choice a river stone, suggesting endurance across changing times and standing upright so it might be seen from some distance.
The bottom zone represents Stony’s past. It is often said that the past is ‘mapped out’ or ‘carved in stone’, so a map of Stony is carved in this bottom zone, reflecting many maps of Stony from the Middle Ages up to today.
The top zone represents Stony’s future. The future has yet to be written, so nothing is carved into the stone there. Instead, slices of stone have been removed and replace them with translucent resin that refracts the light in different ways.
In between these two zones, the middle zone represents Stony’s present. That zone is very thin because the present is so fleeting. Yet the present is life, the beating heart of Stony. Here Stony speaks with its own voice in the words of a poem written by schoolchildren of the town, with the final line reading like a continuous loop.
The Mapstone was installed in the Market Square by Broadbent Studio this week, and is being officially unveiled next Saturday (17 October).
The Mapstone is being officially unveiled next Saturday, 17 October 2026 (Photograph: Patrick Comerford, 2026)
In addition, I have made the front page of the Autumn edition of the local news magazine Town Crier, published and distributed by Stony Stratford Town Council.
My front-page photograph, and a second photograph inside on page 5 are of York House, and illustrate a report on how York House, a Grade II listed building and a part of community life in Stony Stratford for generations, is trying to raise £20,000 by December 2026 to secure its future.
The centre’s stable block, dating back to the 1850s, is unsafe and must be removed before it causes damage to York House itself and to make York House more accessible and useful for the whole community. A programme of fundraising events in the coming weeks include quizzes and playreading evenings.
More details are available on the York House Centre website: www.york-house.org.uk
Two photographs of York House on the cover and inside the Autumn edition of ‘The Twon Crier’ in Stony Stratford (Photograph: Patrick Comerford, 2026)
Patrick Comerford
I was singing with the Choir at the Autumn Concert in Saint Mary and Saint Giles Church in Stony Stratford this afternoon (10 October) with a full programme that involved the parish choir, the parish band and the handbell-ringers.
It has been a busy, enriching week for me culturally, including this afternoon’s concert, watching the installation of a new sculpture in the Market Square in Stony Stratford, and seeing the use of two of my photographs in a local news magazine.
The choir in Saint Mary and Saint Giles Church is directed by Jacob Collins and as contribution to the programme this afternoon included John Rutter’s setting of ‘For the Beauty of the Earth’ by the poet and hymnwriter Folliott Sandford Pierpoint (1835-1917); ‘My Beloved Spake’ by Becky McGlade, based on the Song of Songs 2: 10-12; and the ever-popular South African hymn ‘Siyahamba’.
The composer and conductor Sir John Rutter founded the Cambridge Singers who have recorded many of his works for his own label Collegium Records. His compositions, extended pieces for choir and orchestra, such as Requiem and Magnificat, and his many choral works include For the beauty of the earth, Christmas Carol and A Clare Benediction. He is known for Christmas carols and his Carols for Choirs anthology series compiled with David Willcocks.
FS Pierpoint was a classics schoolmaster and a devout Tractarian, and he wrote ‘For the Beauty of the Earth’ in 1864 at age of 29. He was born in, Bath, was educated at Queens’ College, Cambridge, taught at Somersetshire College, and spent most of his life in Bath.
Becky McGlade studied music at Royal Holloway, University of London and leads a busy musical life as a composer, cellist and teacher. Her music has been performed throughout the UK, including by the Choir of St John’s College, Cambridge, the London Oriana Choir, the Choir of Ely Cathedral, and the BBC Symphony Chorus.
‘Siyahamba’ or ‘We are marching’ dates back to 1952. It became an anti-apartheid liberation song during the struggle against racism and segregation in South Africa and its worldwide popularity grew after it was published in 1984 in a collection Freedom is Coming: Songs of Protest and Praise from South Africa arranged by Anders Nyberg.
This afternoon’s autumn concert also included the church band, conducted by Fiona Collins, the church handbell ringers, directed by Kath Hindley, and children from Saint Mary and Saint Giles School.
Detail of the Map of Stony Stratford on the new sculpture in Market Square (Photograph: Patrick Comerford, 2026)
During the week I have also been watching the installation of Mapstone, a new sculpture by Broadbent Studios in the Market Square in Stony Stratford. The sculpture was commissioned by Stony Stratford Town Council and I was involved in this project from the beginning through the Town Centre Working Group, including the choice of location, the community engagement meetings, the commissioning and the tendering process.
Stony Stratford has a strong civic identity with a long history with a vibrant town centre that looks to the future, all celebrated in this new artwork by Stephen Broadbent and Peter Davidson and the stonemason Ade Wright. They conceived it as a symbol for Stony Stratford and have divided it into three zones expressing the past, present and future.
Stony’s origins as a fording point are reflected in the choice a river stone, suggesting endurance across changing times and standing upright so it might be seen from some distance.
The bottom zone represents Stony’s past. It is often said that the past is ‘mapped out’ or ‘carved in stone’, so a map of Stony is carved in this bottom zone, reflecting many maps of Stony from the Middle Ages up to today.
The top zone represents Stony’s future. The future has yet to be written, so nothing is carved into the stone there. Instead, slices of stone have been removed and replace them with translucent resin that refracts the light in different ways.
In between these two zones, the middle zone represents Stony’s present. That zone is very thin because the present is so fleeting. Yet the present is life, the beating heart of Stony. Here Stony speaks with its own voice in the words of a poem written by schoolchildren of the town, with the final line reading like a continuous loop.
The Mapstone was installed in the Market Square by Broadbent Studio this week, and is being officially unveiled next Saturday (17 October).
The Mapstone is being officially unveiled next Saturday, 17 October 2026 (Photograph: Patrick Comerford, 2026)
In addition, I have made the front page of the Autumn edition of the local news magazine Town Crier, published and distributed by Stony Stratford Town Council.
My front-page photograph, and a second photograph inside on page 5 are of York House, and illustrate a report on how York House, a Grade II listed building and a part of community life in Stony Stratford for generations, is trying to raise £20,000 by December 2026 to secure its future.
The centre’s stable block, dating back to the 1850s, is unsafe and must be removed before it causes damage to York House itself and to make York House more accessible and useful for the whole community. A programme of fundraising events in the coming weeks include quizzes and playreading evenings.
More details are available on the York House Centre website: www.york-house.org.uk
Two photographs of York House on the cover and inside the Autumn edition of ‘The Twon Crier’ in Stony Stratford (Photograph: Patrick Comerford, 2026)
03 October 2026
Daily prayer in Ordinary Time 2026:
148, Saturday 3 October 2026
‘See, I have given you authority to tread on snakes’ (Luke 10: 19) … a Moroccan snake charmer in Tangier (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar, and tomorrow is the Eighteenth Sunday after Trinity (Trinity XVIII). The calendar of the Church of England in Common Worship remembers the life and work of George Bell (1881-1958), Bishop of Chichester, Ecumenist and Peacemaker.
In the Jewish calendar, Shemini Atseret or Shemini Atzeret (שְׁמִינִי עֲצֶרֶת) began at sunset last night (2 October) and ends at nightfall this evening (3 October). Shemini Atzeret is an intimate, sacred Jewish holiday on the 22nd day of Tishrei that immediately follows the seven days of Sukkot.
The word Shemini (שְׁמִינִי) means ‘eighth’, meaning it is the Eighth Day, or the ‘Eighth day of Assembly’, and it acts as a transition from the public celebrations of Sukkot to a quiet, personal closing moment with God. Atzeret (עֲצֶרֶת) comes from a Hebrew root that implies a ‘halt’ or ‘detention’, symbolising God asking the Jewish people to stay one extra day before returning to their regular routines. The customs and practices associated with Shemini Atzeret include a special prayer for winter rains, marking the start of the agricultural water season.
The holiday of Simchat Torah (שִׂמְחַת תּוֹרָה), which follows immediately after Shemini Atzeret, begins at sunset this evening (3 October) and ends at nightfall tomorrow (4 October), involves joyous Torah-dancing of Simchat Torah.
Later this morning, I hope to go to Το Στεκι Μασ / Our Place, the ‘pop-up’ coffee shop in the Greek Orthodox Church in Stony Stratford, from 10:30 to 3 pm today. 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.
In search of the 70 on the way to Jerusalem … on Bridge Street, Cambridge (Photograph: Patrick Comerford)
Luke 10: 17-24 (NRSVA):
17 The seventy returned with joy, saying, ‘Lord, in your name even the demons submit to us!’ 18 He said to them, ‘I watched Satan fall from heaven like a flash of lightning. 19 See, I have given you authority to tread on snakes and scorpions, and over all the power of the enemy; and nothing will hurt you. 20 Nevertheless, do not rejoice at this, that the spirits submit to you, but rejoice that your names are written in heaven.’
21 At that same hour Jesus rejoiced in the Holy Spirit and said, ‘I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants; yes, Father, for such was your gracious will. 22 All things have been handed over to me by my Father; and no one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son chooses to reveal him.’
23 Then turning to the disciples, Jesus said to them privately, ‘Blessed are the eyes that see what you see! 24 For I tell you that many prophets and kings desired to see what you see, but did not see it, and to hear what you hear, but did not hear it.’
The early 19th century Gothic door at No 70 Bridge Street, Cambridge (Photograph: Patrick Comerford)
Today’s Reflection:
In our Gospel reading on Thursday (Luke 10: 1-12), when they were on the road to Jerusalem, Christ sent out the 72 – or the 70 – in mission, two by two. In the Gospel reading this morning (Luke 10: 17-24), they return, filled with joy and boasting, perhaps even exaggerating their experiences.
As I was saying two days ago, whether we speak of them as the 72 or the 70 depends on the translation we are reading and, in turn, the manuscripts the translations give greater weight to. In the Eastern Christian traditions, they are known as the 70 or 72 apostles, while in Western Christianity they are usually described as disciples.
The number 70 may derive from the 70 nations in Genesis 10, while the number 72 may represent the 12 tribes, as in the significance of the number of translators of the Septuagint, the symbolism of three days (24 x 3), and understanding the meaning of 144 (12 x 12), to appear again in the 144,000 in the Book of Revelation.
In translating the Vulgate, Saint Jerome selected the reading of 72. In modern translations, the number 72 is preferred in the NRSV, NIV, ESV and the New Catholic Bible, for example, but 70 figures in the NRSV Anglicised (NRSVA) and the Authorised or King James Version.
Some years back, when these two readings came together as one Sunday Gospel reading (Luke 10: 1-11, 16-20), I searched for a photograph that would illustrate the story of the 70, sent out in mission by Christ ahead of his journey on the road to Jerusalem.
I could find no speed signs for 70 kph on roads in Ireland or 70 mph in England – perhaps there are none, although they might have been suitable for a story about setting out on the road. Perhaps then, I thought, I might find a number 70 on a house or a shop on the streets of Cambridge.
It was hard to figure out where No 70 Sidney Street was in Victorian Cambridge. The older houses and shops have gone, and they have been replaced with an arcade of shops that includes Boots.
It would have suited my purpose if the former No 70 stood at the place where two plaques mark Charles Darwin’s lodgings on Sidney Street for his first year as an undergraduate at Christ’s College. But nothing was clear about the numbering on this part of Sidney Street, and I had to press on.
But later, as I made my way from Saint John’s College and the Round Church along Bridge Street towards the corner of Jesus Lane and Sidney Street and Sidney Sussex College, I came across Lindum House on 70 Bridge Street … a single doorway that I might have missed if I did not have this purpose in mind.
Discreetly located on the south-west side of Bridge Street, between 69 and 71 Bridge Street, the entrance archway to No 70 has a good early 19th century Gothic door. In the yard behind, No 70 was once the Flying Stag, a former public house, built in 1842 of brick, but incorporating a timber framed 17th century cell and 18th century fragments.
The door was firmly closed, and had the look of not being opened for years. But I understand this is a three-storey and three-storey building with attic ranges, sashes with glazing bars, and a tiled roof on an early lower build.
The architectural historian Sir Nikolaus Pevsner notes that it is an 18th century building. The Survey of Cambridge by the Royal Commission on Historical Monuments In 1959 described it as a mainly early 19th century building incorporating part of an 18th century structure.
I looked at the significance of the number 72 in my reflections on Thursday morning. But is there a further significance to the number 70 as 70 disciples go out on mission into Gentile territory?
The number 70 is assigned to the families of Noah’s descendants (see Genesis 10: 1-32). In Jewish tradition, 70 is the number of nations of the world, and this is repeated in the Book of Jubilees (44: 34), although it is not regarded as Biblical in almost every tradition. The Septuagint lists 72 names, and some translations of Saint Luke’s Gospel enumerates the 70 as 72. Could the number 70 represent a future mission to all nations?
In the wilderness, Moses was aided by 70 elders (see Exodus 24: 1, 9; Numbers 11: 16, 24-25).
The Septuagint or Greek translation of the Hebrew Bible, takes its Latin name, abbreviated to LXX, the Roman numeral 70, from the Greek name for the translation, Ἡ τῶν Ἑβδομήκοντα μετάφρασις (ton evdomekonta metaphrais), ‘The Translation of the Seventy.’
The Letter of Aristeas in the Second Century BCE says the Septuagint was translated in Alexandria at the command of Ptolemy II Philadelphus (285-247 BCE) by 70 Jewish scholars (or, according to later tradition, 72 – six scholars from each of the Twelve Tribes) who independently produced identical translations.
Once again, we can see the confusion between the numbers 70 and 72. Is Saint Luke saying the 70 (or 72) represent the true words of God?
The Great Sanhedrin is described in rabbinic texts as the Court of 71, although no Biblical text ever refers to such an institution. It was regarded as the supreme authority in matters religious and civil, including the appointment of kings, authorising offensive wars, punishing idolatry and teaching Torah.
Do Jesus and the 70 – or the 72 – represent the new 71, the new Sanhedrin?
The figure 70 as a speed limit in Venice (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 3 October 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 27 September to 3 October 2026 (pp 42-43), has been ‘Power of Language’. This theme was introduced last Sunday with a reflection by Rachel Weller, Communications Officer, USPG.
The USPG Prayer Diary today (Saturday 3 October 2026) invites us to pray:
Gracious God, bless the Anglican Church in Mexico as it honours Spanish and Indigenous languages in worship and mission. May its work foster inclusion, preserve cultural identity, and bring hope and dignity to all communities.
The Collect of the Day:
Almighty God,
you have made us for yourself,
and our hearts are restless till they find their rest in you:
pour your love into our hearts and draw us to yourself,
and so bring us at last to your heavenly city
where we shall see you face to face;
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:
Lord, we pray that your grace
may always precede and follow us,
and make us continually to be given to all good works;
through Jesus Christ our Lord.
Additional Collect:
Gracious God,
you call us to fullness of life:
deliver us from unbelief
and banish our anxieties
with the liberating love of Jesus Christ our Lord.
Collect on the Eve of Trinity XVIII:
Almighty and everlasting God,
increase in us your gift of faith
that, forsaking what lies behind
and reaching out to that which is before,
we may run the way of your commandments
and win the crown of everlasting joy;
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.
Yesterday’s Reflections
Continued Tomorrow
‘I watched Satan fall from heaven like a flash of lightning’ (Luke 10: 18) … Sir Jacob Epstein’s Saint Michael and the Devil on the façade of Coventry Cathedral (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 tomorrow is the Eighteenth Sunday after Trinity (Trinity XVIII). The calendar of the Church of England in Common Worship remembers the life and work of George Bell (1881-1958), Bishop of Chichester, Ecumenist and Peacemaker.
In the Jewish calendar, Shemini Atseret or Shemini Atzeret (שְׁמִינִי עֲצֶרֶת) began at sunset last night (2 October) and ends at nightfall this evening (3 October). Shemini Atzeret is an intimate, sacred Jewish holiday on the 22nd day of Tishrei that immediately follows the seven days of Sukkot.
The word Shemini (שְׁמִינִי) means ‘eighth’, meaning it is the Eighth Day, or the ‘Eighth day of Assembly’, and it acts as a transition from the public celebrations of Sukkot to a quiet, personal closing moment with God. Atzeret (עֲצֶרֶת) comes from a Hebrew root that implies a ‘halt’ or ‘detention’, symbolising God asking the Jewish people to stay one extra day before returning to their regular routines. The customs and practices associated with Shemini Atzeret include a special prayer for winter rains, marking the start of the agricultural water season.
The holiday of Simchat Torah (שִׂמְחַת תּוֹרָה), which follows immediately after Shemini Atzeret, begins at sunset this evening (3 October) and ends at nightfall tomorrow (4 October), involves joyous Torah-dancing of Simchat Torah.
Later this morning, I hope to go to Το Στεκι Μασ / Our Place, the ‘pop-up’ coffee shop in the Greek Orthodox Church in Stony Stratford, from 10:30 to 3 pm today. 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.
In search of the 70 on the way to Jerusalem … on Bridge Street, Cambridge (Photograph: Patrick Comerford)
Luke 10: 17-24 (NRSVA):
17 The seventy returned with joy, saying, ‘Lord, in your name even the demons submit to us!’ 18 He said to them, ‘I watched Satan fall from heaven like a flash of lightning. 19 See, I have given you authority to tread on snakes and scorpions, and over all the power of the enemy; and nothing will hurt you. 20 Nevertheless, do not rejoice at this, that the spirits submit to you, but rejoice that your names are written in heaven.’
21 At that same hour Jesus rejoiced in the Holy Spirit and said, ‘I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants; yes, Father, for such was your gracious will. 22 All things have been handed over to me by my Father; and no one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son chooses to reveal him.’
23 Then turning to the disciples, Jesus said to them privately, ‘Blessed are the eyes that see what you see! 24 For I tell you that many prophets and kings desired to see what you see, but did not see it, and to hear what you hear, but did not hear it.’
The early 19th century Gothic door at No 70 Bridge Street, Cambridge (Photograph: Patrick Comerford)
Today’s Reflection:
In our Gospel reading on Thursday (Luke 10: 1-12), when they were on the road to Jerusalem, Christ sent out the 72 – or the 70 – in mission, two by two. In the Gospel reading this morning (Luke 10: 17-24), they return, filled with joy and boasting, perhaps even exaggerating their experiences.
As I was saying two days ago, whether we speak of them as the 72 or the 70 depends on the translation we are reading and, in turn, the manuscripts the translations give greater weight to. In the Eastern Christian traditions, they are known as the 70 or 72 apostles, while in Western Christianity they are usually described as disciples.
The number 70 may derive from the 70 nations in Genesis 10, while the number 72 may represent the 12 tribes, as in the significance of the number of translators of the Septuagint, the symbolism of three days (24 x 3), and understanding the meaning of 144 (12 x 12), to appear again in the 144,000 in the Book of Revelation.
In translating the Vulgate, Saint Jerome selected the reading of 72. In modern translations, the number 72 is preferred in the NRSV, NIV, ESV and the New Catholic Bible, for example, but 70 figures in the NRSV Anglicised (NRSVA) and the Authorised or King James Version.
Some years back, when these two readings came together as one Sunday Gospel reading (Luke 10: 1-11, 16-20), I searched for a photograph that would illustrate the story of the 70, sent out in mission by Christ ahead of his journey on the road to Jerusalem.
I could find no speed signs for 70 kph on roads in Ireland or 70 mph in England – perhaps there are none, although they might have been suitable for a story about setting out on the road. Perhaps then, I thought, I might find a number 70 on a house or a shop on the streets of Cambridge.
It was hard to figure out where No 70 Sidney Street was in Victorian Cambridge. The older houses and shops have gone, and they have been replaced with an arcade of shops that includes Boots.
It would have suited my purpose if the former No 70 stood at the place where two plaques mark Charles Darwin’s lodgings on Sidney Street for his first year as an undergraduate at Christ’s College. But nothing was clear about the numbering on this part of Sidney Street, and I had to press on.
But later, as I made my way from Saint John’s College and the Round Church along Bridge Street towards the corner of Jesus Lane and Sidney Street and Sidney Sussex College, I came across Lindum House on 70 Bridge Street … a single doorway that I might have missed if I did not have this purpose in mind.
Discreetly located on the south-west side of Bridge Street, between 69 and 71 Bridge Street, the entrance archway to No 70 has a good early 19th century Gothic door. In the yard behind, No 70 was once the Flying Stag, a former public house, built in 1842 of brick, but incorporating a timber framed 17th century cell and 18th century fragments.
The door was firmly closed, and had the look of not being opened for years. But I understand this is a three-storey and three-storey building with attic ranges, sashes with glazing bars, and a tiled roof on an early lower build.
The architectural historian Sir Nikolaus Pevsner notes that it is an 18th century building. The Survey of Cambridge by the Royal Commission on Historical Monuments In 1959 described it as a mainly early 19th century building incorporating part of an 18th century structure.
I looked at the significance of the number 72 in my reflections on Thursday morning. But is there a further significance to the number 70 as 70 disciples go out on mission into Gentile territory?
The number 70 is assigned to the families of Noah’s descendants (see Genesis 10: 1-32). In Jewish tradition, 70 is the number of nations of the world, and this is repeated in the Book of Jubilees (44: 34), although it is not regarded as Biblical in almost every tradition. The Septuagint lists 72 names, and some translations of Saint Luke’s Gospel enumerates the 70 as 72. Could the number 70 represent a future mission to all nations?
In the wilderness, Moses was aided by 70 elders (see Exodus 24: 1, 9; Numbers 11: 16, 24-25).
The Septuagint or Greek translation of the Hebrew Bible, takes its Latin name, abbreviated to LXX, the Roman numeral 70, from the Greek name for the translation, Ἡ τῶν Ἑβδομήκοντα μετάφρασις (ton evdomekonta metaphrais), ‘The Translation of the Seventy.’
The Letter of Aristeas in the Second Century BCE says the Septuagint was translated in Alexandria at the command of Ptolemy II Philadelphus (285-247 BCE) by 70 Jewish scholars (or, according to later tradition, 72 – six scholars from each of the Twelve Tribes) who independently produced identical translations.
Once again, we can see the confusion between the numbers 70 and 72. Is Saint Luke saying the 70 (or 72) represent the true words of God?
The Great Sanhedrin is described in rabbinic texts as the Court of 71, although no Biblical text ever refers to such an institution. It was regarded as the supreme authority in matters religious and civil, including the appointment of kings, authorising offensive wars, punishing idolatry and teaching Torah.
Do Jesus and the 70 – or the 72 – represent the new 71, the new Sanhedrin?
The figure 70 as a speed limit in Venice (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 3 October 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 27 September to 3 October 2026 (pp 42-43), has been ‘Power of Language’. This theme was introduced last Sunday with a reflection by Rachel Weller, Communications Officer, USPG.
The USPG Prayer Diary today (Saturday 3 October 2026) invites us to pray:
Gracious God, bless the Anglican Church in Mexico as it honours Spanish and Indigenous languages in worship and mission. May its work foster inclusion, preserve cultural identity, and bring hope and dignity to all communities.
The Collect of the Day:
Almighty God,
you have made us for yourself,
and our hearts are restless till they find their rest in you:
pour your love into our hearts and draw us to yourself,
and so bring us at last to your heavenly city
where we shall see you face to face;
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:
Lord, we pray that your grace
may always precede and follow us,
and make us continually to be given to all good works;
through Jesus Christ our Lord.
Additional Collect:
Gracious God,
you call us to fullness of life:
deliver us from unbelief
and banish our anxieties
with the liberating love of Jesus Christ our Lord.
Collect on the Eve of Trinity XVIII:
Almighty and everlasting God,
increase in us your gift of faith
that, forsaking what lies behind
and reaching out to that which is before,
we may run the way of your commandments
and win the crown of everlasting joy;
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.
Yesterday’s Reflections
Continued Tomorrow
‘I watched Satan fall from heaven like a flash of lightning’ (Luke 10: 18) … Sir Jacob Epstein’s Saint Michael and the Devil on the façade of Coventry Cathedral (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
01 October 2026
Daily prayer in Ordinary Time 2026:
146, Thursday 1 October 2026
‘After this the Lord appointed seventy others and sent them on ahead of him in pairs’ (Luke 10: 1) … 70 on a front door in Cambridge (Photograph: Patrick Comerford)
Patrick Comerford
Today marks the beginning of a new month (1 October) and we are continuing in Ordinary Time in the Church Calendar. The week began with the Seventeenth Sunday after Trinity (Trinity XVII, 27 September).
The calendar of the Church of England in Common Worship today remembers Saint Remigius (533), Bishop of Rheims, Apostle of the Franks, and Anthony Ashley Cooper (1801-1885), Earl of Shaftesbury, Social Reformer.
I am involved with an amateur dramatic group in Stony Stratford that meets later this evening in the library. But, before today 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 reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Tradition says the degrees of Jacob’s Ladder were 72 in number
Luke 10: 1-12 (NRSVA):
1 After this the Lord appointed seventy others and sent them on ahead of him in pairs to every town and place where he himself intended to go. 2 He said to them, ‘The harvest is plentiful, but the labourers are few; therefore ask the Lord of the harvest to send out labourers into his harvest. 3 Go on your way. See, I am sending you out like lambs into the midst of wolves. 4 Carry no purse, no bag, no sandals; and greet no one on the road. 5 Whatever house you enter, first say, “Peace to this house!” 6 And if anyone is there who shares in peace, your peace will rest on that person; but if not, it will return to you. 7 Remain in the same house, eating and drinking whatever they provide, for the labourer deserves to be paid. Do not move about from house to house. 8 Whenever you enter a town and its people welcome you, eat what is set before you; 9 cure the sick who are there, and say to them, “The kingdom of God has come near to you.” 10 But whenever you enter a town and they do not welcome you, go out into its streets and say, 11 “Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.” 12 I tell you, on that day it will be more tolerable for Sodom than for that town.’
The Number 72 on a garden fence in the Coffee Hall estate in Milton Keynes (Photograph: Patrick Comerford)
Today’s Reflections:
The Gospel reading at the Eucharist today (Luke 10: 1-12) tells of the sending out of the 72, or the 70, depending on which translation we are reading and which manuscripts the translations give greater weight to. In the Eastern Christian traditions, they are known as the 70 or 72 apostles, while in Western Christianity they are usually described as disciples.
The number 70 may derive from the 70 nations in Genesis 10, but the number 72 may represent the 12 tribes, as in the significance of the number of translators of the Septuagint, the symbolism of three days (24 x 3), and understanding the meaning of 144 (12 x 12), to appear again in the 144,000 in the Book of Revelation.
In translating the Vulgate, Jerome selected the reading of 72. In modern translations, the number 72 is preferred in the NRSV, NIV, ESV and the New Catholic Bible, for example, but 70 figures in the NRSV Anglicised (NRSVA) and the Authorised or King James Version.
In number theory, 72 is the natural number after 71 and before 73, prime numbers. It is a pronic number, as it is the product of 8 and 9, it is the smallest Achilles number, as it is a powerful number that is not itself a power.
The number 72 is an abundant number. With exactly 12 positive divisors, including 12 (one of only two sublime numbers), 72 is also the twelfth member in the sequence of refactorable numbers. It has a Euler totient of 24, which makes it a highly totient number, as there are 17 solutions to the equation φ(x) = 72, more than any integer below 72. It is equal to the sum of its preceding smaller highly totient numbers, 24 and 48, and contains the first six highly totient numbers 1, 2, 4, 8, 12 and 24 as a subset of its proper divisors.
The number 144, or twice 72, is also highly totient, as is 576, the square of 24. While 17 different integers have a totient value of 72, the sum of Euler’s totient function φ(x) over the first 15 integers is 72. It also is a perfect indexed Harshad number in decimal (28th), as it is divisible by the sum of its digits (9).
In addition, 72 is the second multiple of 12, after 48, that is not a sum of twin primes. It is, however, the sum of four consecutive primes (13 + 17 + 19 + 23), as well as the sum of six consecutive primes (5 + 7 + 11 + 13 + 17 + 19). Also, 72 is the first number that can be expressed as the difference of the squares of primes in just two distinct ways: 112 − 72 = 192 − 172.
In science, 72 is the atomic number of hafnium, and in degrees Fahrenheit 72 is 22.22 Celsius and is considered to be room temperature.
Biblically, tradition says 72 is the number of languages spoken at the Tower of Babylon. The degrees of Jacob’s Ladder (Genesis 28:10-19) were 72 in number, according to the Zohar, a foundational work of Kabbalistic literature.
The conventional number of scholars involved in translating the Septuagint was 72, not 70, with six Hebrew scholars drawn from each of the 12 tribes. According to tradition, Ptolemy II Philadelphus sent 72 Hebrew scholars and translators from Jerusalem to Alexandria to translate the Tanakh from Biblical Hebrew into Koine Greek, for inclusion in his library.
According to Kabbalah, 72 is the number of names of God. In Kaballah, the Shem HaMephorash (שֵׁם הַמְּפֹרָשׁ) or ‘the explicit name’ of God is composed of 72 letters. The 72-fold name is derived from a reading of Exodus 14:19-21. Kabbalist legend says the 72-fold name was used by Moses to cross the Red Sea, and that it could grant later holy men the power to cast out demons, heal the sick, prevent natural disasters, and even kill enemies. This, of course, relates directly to the commission of the 72 in Saint Luke’s Gospel.
So, when I turned 72 two years ago, I wondered whether I had arrived at my prime – or, at least, between two prime numbers – perhaps I am best served at room temperature. I was then a powerful number, suited to translation, ready to be sent out.
I once stayed at the Tamworth Arms at 71-72 Lichfield Street, almost directly across the street from the Moat House, the former Comberford family home. where The choir of Saint Mary and Saint Giles Church, Stony Stratford, which resumes its rehearsals tomorrow evening, regularly adjourns after rehearsals to the Cock Hotel, which is at 72 High Street.
But what is there to look forward to after 70 or even 72?
When the long-serving Labour MP for Rochdale Sir Tony Lloyd two years ago, the Guardian reported him as saying some years ago: ‘There’s this recognition that you only have a certain time left … I’m 70, and as such you think, “Well, I’m probably not going to be around in X years’ time, so use these years wisely. Use these days wisely.” That’s good advice for us all.’
Of course that’s good advice for us all. But surely, whether we are counting beyond 70 or 72, no matter how we translate or count numbers, there is more to look forward to than merely counting the X number of years ahead, to something that has more meaning than what is left of my mere temporal existence.
‘After this the Lord appointed seventy others and sent them on ahead of him in pairs’ (Luke10: 1) … No 70 Bridge Street, Cambridge (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 1 October 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 27 September to 3 October 2026 (pp 42-43), is ‘Power of Language’. This theme was introduced on Sunday with a reflection by Rachel Weller, Communications Officer, USPG.
The USPG Prayer Diary today (Thursday 1 October 2026) invites us to pray:
Lord God, forgive us when we fail to honour the gift of every language and dismiss the voices of others. Teach us to celebrate linguistic diversity and to listen with respect, so that all may share in your love and truth.
The Collect of the Day:
Almighty God,
you have made us for yourself,
and our hearts are restless till they find their rest in you:
pour your love into our hearts and draw us to yourself,
and so bring us at last to your heavenly city
where we shall see you face to face;
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:
Lord, we pray that your grace
may always precede and follow us,
and make us continually to be given to all good works;
through Jesus Christ our Lord.
Additional Collect:
Gracious God,
you call us to fullness of life:
deliver us from unbelief
and banish our anxieties
with the liberating love of Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
The Cock Hotel at 72 High Street, Stony Stratford … the choir of Saint Mary and Saint Giles Church regularly adjourns there after rehearsals (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
Today marks the beginning of a new month (1 October) and we are continuing in Ordinary Time in the Church Calendar. The week began with the Seventeenth Sunday after Trinity (Trinity XVII, 27 September).
The calendar of the Church of England in Common Worship today remembers Saint Remigius (533), Bishop of Rheims, Apostle of the Franks, and Anthony Ashley Cooper (1801-1885), Earl of Shaftesbury, Social Reformer.
I am involved with an amateur dramatic group in Stony Stratford that meets later this evening in the library. But, before today 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 reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Tradition says the degrees of Jacob’s Ladder were 72 in number
Luke 10: 1-12 (NRSVA):
1 After this the Lord appointed seventy others and sent them on ahead of him in pairs to every town and place where he himself intended to go. 2 He said to them, ‘The harvest is plentiful, but the labourers are few; therefore ask the Lord of the harvest to send out labourers into his harvest. 3 Go on your way. See, I am sending you out like lambs into the midst of wolves. 4 Carry no purse, no bag, no sandals; and greet no one on the road. 5 Whatever house you enter, first say, “Peace to this house!” 6 And if anyone is there who shares in peace, your peace will rest on that person; but if not, it will return to you. 7 Remain in the same house, eating and drinking whatever they provide, for the labourer deserves to be paid. Do not move about from house to house. 8 Whenever you enter a town and its people welcome you, eat what is set before you; 9 cure the sick who are there, and say to them, “The kingdom of God has come near to you.” 10 But whenever you enter a town and they do not welcome you, go out into its streets and say, 11 “Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.” 12 I tell you, on that day it will be more tolerable for Sodom than for that town.’
The Number 72 on a garden fence in the Coffee Hall estate in Milton Keynes (Photograph: Patrick Comerford)
Today’s Reflections:
The Gospel reading at the Eucharist today (Luke 10: 1-12) tells of the sending out of the 72, or the 70, depending on which translation we are reading and which manuscripts the translations give greater weight to. In the Eastern Christian traditions, they are known as the 70 or 72 apostles, while in Western Christianity they are usually described as disciples.
The number 70 may derive from the 70 nations in Genesis 10, but the number 72 may represent the 12 tribes, as in the significance of the number of translators of the Septuagint, the symbolism of three days (24 x 3), and understanding the meaning of 144 (12 x 12), to appear again in the 144,000 in the Book of Revelation.
In translating the Vulgate, Jerome selected the reading of 72. In modern translations, the number 72 is preferred in the NRSV, NIV, ESV and the New Catholic Bible, for example, but 70 figures in the NRSV Anglicised (NRSVA) and the Authorised or King James Version.
In number theory, 72 is the natural number after 71 and before 73, prime numbers. It is a pronic number, as it is the product of 8 and 9, it is the smallest Achilles number, as it is a powerful number that is not itself a power.
The number 72 is an abundant number. With exactly 12 positive divisors, including 12 (one of only two sublime numbers), 72 is also the twelfth member in the sequence of refactorable numbers. It has a Euler totient of 24, which makes it a highly totient number, as there are 17 solutions to the equation φ(x) = 72, more than any integer below 72. It is equal to the sum of its preceding smaller highly totient numbers, 24 and 48, and contains the first six highly totient numbers 1, 2, 4, 8, 12 and 24 as a subset of its proper divisors.
The number 144, or twice 72, is also highly totient, as is 576, the square of 24. While 17 different integers have a totient value of 72, the sum of Euler’s totient function φ(x) over the first 15 integers is 72. It also is a perfect indexed Harshad number in decimal (28th), as it is divisible by the sum of its digits (9).
In addition, 72 is the second multiple of 12, after 48, that is not a sum of twin primes. It is, however, the sum of four consecutive primes (13 + 17 + 19 + 23), as well as the sum of six consecutive primes (5 + 7 + 11 + 13 + 17 + 19). Also, 72 is the first number that can be expressed as the difference of the squares of primes in just two distinct ways: 112 − 72 = 192 − 172.
In science, 72 is the atomic number of hafnium, and in degrees Fahrenheit 72 is 22.22 Celsius and is considered to be room temperature.
Biblically, tradition says 72 is the number of languages spoken at the Tower of Babylon. The degrees of Jacob’s Ladder (Genesis 28:10-19) were 72 in number, according to the Zohar, a foundational work of Kabbalistic literature.
The conventional number of scholars involved in translating the Septuagint was 72, not 70, with six Hebrew scholars drawn from each of the 12 tribes. According to tradition, Ptolemy II Philadelphus sent 72 Hebrew scholars and translators from Jerusalem to Alexandria to translate the Tanakh from Biblical Hebrew into Koine Greek, for inclusion in his library.
According to Kabbalah, 72 is the number of names of God. In Kaballah, the Shem HaMephorash (שֵׁם הַמְּפֹרָשׁ) or ‘the explicit name’ of God is composed of 72 letters. The 72-fold name is derived from a reading of Exodus 14:19-21. Kabbalist legend says the 72-fold name was used by Moses to cross the Red Sea, and that it could grant later holy men the power to cast out demons, heal the sick, prevent natural disasters, and even kill enemies. This, of course, relates directly to the commission of the 72 in Saint Luke’s Gospel.
So, when I turned 72 two years ago, I wondered whether I had arrived at my prime – or, at least, between two prime numbers – perhaps I am best served at room temperature. I was then a powerful number, suited to translation, ready to be sent out.
I once stayed at the Tamworth Arms at 71-72 Lichfield Street, almost directly across the street from the Moat House, the former Comberford family home. where The choir of Saint Mary and Saint Giles Church, Stony Stratford, which resumes its rehearsals tomorrow evening, regularly adjourns after rehearsals to the Cock Hotel, which is at 72 High Street.
But what is there to look forward to after 70 or even 72?
When the long-serving Labour MP for Rochdale Sir Tony Lloyd two years ago, the Guardian reported him as saying some years ago: ‘There’s this recognition that you only have a certain time left … I’m 70, and as such you think, “Well, I’m probably not going to be around in X years’ time, so use these years wisely. Use these days wisely.” That’s good advice for us all.’
Of course that’s good advice for us all. But surely, whether we are counting beyond 70 or 72, no matter how we translate or count numbers, there is more to look forward to than merely counting the X number of years ahead, to something that has more meaning than what is left of my mere temporal existence.
‘After this the Lord appointed seventy others and sent them on ahead of him in pairs’ (Luke10: 1) … No 70 Bridge Street, Cambridge (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 1 October 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 27 September to 3 October 2026 (pp 42-43), is ‘Power of Language’. This theme was introduced on Sunday with a reflection by Rachel Weller, Communications Officer, USPG.
The USPG Prayer Diary today (Thursday 1 October 2026) invites us to pray:
Lord God, forgive us when we fail to honour the gift of every language and dismiss the voices of others. Teach us to celebrate linguistic diversity and to listen with respect, so that all may share in your love and truth.
The Collect of the Day:
Almighty God,
you have made us for yourself,
and our hearts are restless till they find their rest in you:
pour your love into our hearts and draw us to yourself,
and so bring us at last to your heavenly city
where we shall see you face to face;
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:
Lord, we pray that your grace
may always precede and follow us,
and make us continually to be given to all good works;
through Jesus Christ our Lord.
Additional Collect:
Gracious God,
you call us to fullness of life:
deliver us from unbelief
and banish our anxieties
with the liberating love of Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
The Cock Hotel at 72 High Street, Stony Stratford … the choir of Saint Mary and Saint Giles Church regularly adjourns there after rehearsals (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
27 September 2026
Daily prayer in Ordinary Time 2026:
142, Sunday 27 September 2026
Seventeenth Sunday after Trinity (Trinity XVII)
He said to his sons, ‘Son, go and work in the vineyard today’ (see Matthew 21: 28) … in a vineyard Perpignan in the south of France (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and today is the Seventeenth Sunday after Trinity (Trinity XVII, 27 September). Later this morning, I hope to be at the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford. I also plan to visit the Greek Orthodox Church in Stony Stratford later this morning.
Today in the Jewish Calendar is the second day od Sukkot 5787. Yom Tob Day 1 started at sunset on Friday night (25 September) and ended last night (26 September), and Yom Tob Day 2 started yedsterday evening and ends this evening (27 September).
Meanwhile, before today 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 reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Did the baptism of John come from heaven, or was it of human origin?’ (Matthew 21: 25) … the baptism of John in a window in Saint Mary’s Church, St Neots, Cambridgeshire (Photograph: Patrick Comerford)
Matthew 21: 23-32 (NRSVA):
23 When he entered the temple, the chief priests and the elders of the people came to him as he was teaching, and said, ‘By what authority are you doing these things, and who gave you this authority?’ 24 Jesus said to them, ‘I will also ask you one question; if you tell me the answer, then I will also tell you by what authority I do these things. 25 Did the baptism of John come from heaven, or was it of human origin?’ And they argued with one another, ‘If we say, “From heaven”, he will say to us, “Why then did you not believe him?” 26 But if we say, “Of human origin”, we are afraid of the crowd; for all regard John as a prophet.’ 27 So they answered Jesus, ‘We do not know.’ And he said to them, ‘Neither will I tell you by what authority I am doing these things.
28 ‘What do you think? A man had two sons; he went to the first and said, “Son, go and work in the vineyard today.” 29 He answered, “I will not”; but later he changed his mind and went. 30 The father went to the second and said the same; and he answered, “I go, sir”; but he did not go. 31 Which of the two did the will of his father?’ They said, ‘The first.’ Jesus said to them, ‘Truly I tell you, the tax-collectors and the prostitutes are going into the kingdom of God ahead of you. 32 For John came to you in the way of righteousness and you did not believe him, but the tax-collectors and the prostitutes believed him; and even after you saw it, you did not change your minds and believe him.
Rome or Paris? Black or White? … are all decisions a clear choice between conflicting contrasts? … wallpaper in a restaurant in Templeogue, Dublin (Photograph: Patrick Comerford)
Today’s Reflections:
Black or White?
Dog or Cat?
Land or Sea?
Wet Bob or Dry Bob?
Paris or Rome?
Wine or Beer?
It’s the sort of game we all play in our families at one time or another. I loved playing ‘Matching Pairs’ with my sons when they were at the early learning stage.
For adults, there are similar jokes about two kinds of people we compare or contrast: ‘There are two types of people: those who divide people into two categories, and those who don’t.’ For the mathematicians: ‘There are only 10 types of people in the world: those who understand binary, and those who don’t.’ And for those with a more subtle sense of humour: ‘There are two types of people in this world: Those who can extrapolate from incomplete data.’
The readings in the lectionary today give us contrasting pairs. In the first reading (Exodus 17: 1-7), we see contrasts between adults and children; water and wilderness; testing and thirsting; obeying and quarrelling; responsible freedom and slavery without responsibility. The Psalm (Psalm 78) contrasts images of ancestors and children, day and night, rock and river, and so on. In the Epistle reading (Philippians 2: 1-13), the Apostle Paul presents the stark contrasts offered in Christ of slavery and freedom, deity and humanity, fear and trembling, heaven and earth.
These images prepare for the matching pairs or clashing contrasts in today’s Gospel reading (Matthew 21: 23-32).
In the week before his Crucifixion, Christ has just shown the importance of faith in understanding God’s ways. Now, as he teaches in the Temple, representatives of the Sanhedrin, the chief priests and the elders, ask who has given him the power and authority to say and do all that he has said and done in his ministry.
However, Christ declines to answer them until they first answer his question, one that will show whether they have the faith needed to understand his answer.
Those who come to question Christ are skilled in the Law. But this is of little help when it comes to deciding whether a prophet is genuinely from God, in this case Saint John the Baptist.
If they say that Saint John the Baptist was from God, they ought to have repented as he urged them. If they say John was not from God, they risk losing face and credibility with the crowd who are now following Christ. The Sanhedrin judged such issues, but their answer shows their incompetence.
In the second part of this reading (verses 28-30), Christ tells a parable about admission to the kingdom. Like the first son in this parable, people once regarded as disobedient and having lived evil lives, such as tax collectors and prostitutes, have turned to God. But people like the second son, who have given lip-service to the law of God, have not lived out what they say they believe. The second son in the parable addresses the father as κύριος (kyrios), not merely Lord, but in the Septuagint a way of addressing God, yet remains disobedient. br />
However, there is still time.
The Gospel reading is set in the immediate aftermath of Christ’s entry in triumph into Jerusalem on Palm Sunday and his cleansing of the Temple. When he returns to the Temple the following day, he is confronted by the religious and civic leaders, the guardians of belief and tradition, who challenge and question him about his power and authority.
The ‘chief priests and the elders of the people’ are the leaders in the Temple hierarchy, and also at the apex of society in Jerusalem – questioning Jesus about what gives him authority. In particular, they ask what gives him the right to behave as he does, and especially the right to claim he is acting in God’s name when he is behaving like that.
It is a question that Christ might have expected, under the circumstances. The exchange takes place when he enters the Temple. The day before had been an eventful day: when Christ enters Jerusalem and the crowds hail him as king. He next goes into the Temple courts, he overturns the tables and the seats of the money changers and the dove sellers, and he speaks about the destruction of the Temple.
The Temple authorities have been offended. Quite naturally, they have to confront him.
Who does he think he is?
What gives him the right to force his way in and stir things up?
What authority has he to behave like this?
But, in a clever manoeuvre, Christ answers their questions by asking his own question. It was acceptable then, but every bar room lawyer knows now that you are not allowed to ask questions that allow only a choice between two convicting answers, loaded questions like: ‘When did you stop beating your wife?’
Loaded questions are loaded with presuppositions, often with built-in fallacies and false dichotomies. And the chief priests and the elders fall into a trap that every sixth-form debater would know how to set and how to escape.
There is a great deal of humour here. Those who are skilled in the Law failed to see the flawed legal trap. And in doing this they display their innate inabilities, their incomparable incompetence, their own failures in judgment.
In this reading, Christ answers with a two-part question. And once again, he turns the tables on those who confront him. They are taken aback; they are caught in a dilemma: if they answer one way, they are caught out; if they answer the other, they are still caught out. It is a dichotomy, a nd either way they cannot win.
As they are left mulling this over, Christ tells the parable of two sons and a father. The second dichotomy, the second comparison, the second either/or choice, is posed when Christ tells this parable about a father who sends his two sons, a willing son and an unwilling son, to work in the family vineyard.
It is a sharp contrast between being and doing. The two sons remind me once again of the T-shirt I have joked about for years and that eventually I bought in the Plaka in Athens with the words:
‘To do is to be’ – Socrates
‘To be is to do’ – Plato
‘Do be do be do be do’ – Sinatra
The American publisher Cyrus Curtis (1850-1933) once said: ‘There are two kinds of people who never amount to much: those who cannot do what they are told, and those who can do nothing else.’
But the two sons illustrate a serious dilemma: Those who respond negatively to what they are asked to do, may eventually do it … and recognise their initial wilfulness. Those who say they are going to do something they are tasked with, but then refuse to follow-up, to deliver, to do, refuse to recognise their own wilfulness yet persist in their sinfulness.
How often have we responded to people because of their words rather than their deeds and found we have completely misjudged them?
The two sons are asked to go to work in the family vineyard. One son says: ‘I will not.’ In a Mediterranean village culture, in which there is no such thing as personal privacy, this son’s reaction to his father shames the father publicly. The other son says: ‘I go, sir.’ In public, he appears to be what a good son should be.
But the tables are turned when we learn that the son who mouths off actually goes to work in the vineyard, while the son who seems at first to be good and dutiful turns out to be disobedient.
So, those who say they are compliant and say they are doing the right thing have headed off to do things their own way, while claiming they are doing what God wants.
On the other hand, Christ tells all present that even prostitutes and tax collectors who appear to be disobedient might actually end up with a true place in the vineyard. In today’s context, who are the people I keep excluding from the kingdom yet are being called in by God?
Paradoxes aside, most of us are not like one son or the other … most of us are like both sons, and wrestle with their responses and their approaches throughout our lives.
nvitation to a party, a book launch, a wedding, often have four little letters at the end: ‘RSVP’? Have you ever been one of those people who, anxious not to offend, sends back a reply saying yes, I’ll be there, and then something else crops up, and I fail to turn up?
I admit that at time I have been invited to events, ignored the RSVP line in the bottom corner, and then, at the last moment, turned up. And, I have to confess, I have, at least one or twice, accepted … and not turned up. On which evening do you think I was most appreciated, most welcomed? It is more forgivable to be socially awkward than to be wilfully rude.
When we strive with the demands of Christian living, with Christian discipleship, it is easy to be like one of these sons. There are times when we may find it difficult to do what God is asking you to do. We wait, we think, we ponder, but eventually we answer that RSVP and seek to do God’s will. We say ‘No’ countless times, and then realise how worthwhile it all is: labouring in the vineyard should be hard work, but it leads to a good harvest and good wine.
I have to be careful to distinguish between God’s will and my own will. When they coincide, there are countless blessings. But when they are in conflict, I need to beware of pretending that one is the other, that I am answering the Father’s call and doing his work, when in reality I am doing what I want to do myself, and telling others what I want rather than what God wants.
In The Great Divorce, CS Lewis claims: ‘There are only two kinds of people in the end: those who say to God, “Thy will be done,” and those to whom God says, in the end, “Thy will be done”.’
Doing and Being … advice on a T-shirt in the Plaka in Athens (Photograph: Patrick Comerford)
Today’s Prayers (Sunday 27 September 2026, Trinity XVII):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 27 September to 3 October 2026 (pp 42-43), is ‘Power of Language’. This theme is introduced today with a reflection by Rachel Weller, Communications Officer, USPG:
‘Language is more than words; it carries culture, identity, and connection. It preserves memory, shapes community understanding, and gives voice to what matters most. At the USPG International Consultation 2026, the Right Revd Dushantha Rodrigo and the Right Revd Sally Hernández García shared examples of how language can both divide and heal communities.
‘In Sri Lanka, Tamil and Sinhala communities have long histories and rich cultural traditions. After independence, political decisions once excluded Tamil speakers from official recognition, leading to unrest, lost opportunity, and deep division. In short, “Two languages, one country; one language, two countries.” The Church responded by using language as a bridge, offering services, hymns, and liturgy in Tamil, Sinhala, and English so communities could worship together. “Presenting the gospel in different languages gives us credibility in a multi-lingual nation. No message means no hope at all,” explained Bishop Dushantha. Language here becomes access to the gospel and a pathway to reconciliation.
‘In Mexico, Indigenous languages continue alongside Spanish, allowing communities to express faith in ways that honour local culture. Translating the Book of Common Prayer and other liturgical materials is not only technical work but an act of inclusion and respect.
‘As a linguist myself, it was amazing to worship in many different languages. It offered a tangible reminder that God is not bound by language or culture, and that when every voice is honoured, worship and mission are enriched and made more complete.’
The USPG Prayer Diary today (Sunday 27 September 2026, Trinity XVII) invites us to pray as we read and mediate on Matthew 21: 23-32:
He said to his sons, ‘Son, go and work in the vineyard today’ (see Matthew 21: 28) … in a vineyard in Platanias, near Rethymnon in Crete (Photograph: Patrick Comerford)
The Collect of the Day:
Almighty God,
you have made us for yourself,
and our hearts are restless till they find their rest in you:
pour your love into our hearts and draw us to yourself,
and so bring us at last to your heavenly city
where we shall see you face to face;
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:
Lord, we pray that your grace
may always precede and follow us,
and make us continually to be given to all good works;
through Jesus Christ our Lord.
Additional Collect:
Gracious God,
you call us to fullness of life:
deliver us from unbelief
and banish our anxieties
with the liberating love of Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
‘John came to you in the way of righteousness’ (Matthew 21: 32) … Saint John the Baptist in a fresco in the Church of the Transfiguration in Piskopianó, near Iraklion 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
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and today is the Seventeenth Sunday after Trinity (Trinity XVII, 27 September). Later this morning, I hope to be at the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford. I also plan to visit the Greek Orthodox Church in Stony Stratford later this morning.
Today in the Jewish Calendar is the second day od Sukkot 5787. Yom Tob Day 1 started at sunset on Friday night (25 September) and ended last night (26 September), and Yom Tob Day 2 started yedsterday evening and ends this evening (27 September).
Meanwhile, before today 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 reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Did the baptism of John come from heaven, or was it of human origin?’ (Matthew 21: 25) … the baptism of John in a window in Saint Mary’s Church, St Neots, Cambridgeshire (Photograph: Patrick Comerford)
Matthew 21: 23-32 (NRSVA):
23 When he entered the temple, the chief priests and the elders of the people came to him as he was teaching, and said, ‘By what authority are you doing these things, and who gave you this authority?’ 24 Jesus said to them, ‘I will also ask you one question; if you tell me the answer, then I will also tell you by what authority I do these things. 25 Did the baptism of John come from heaven, or was it of human origin?’ And they argued with one another, ‘If we say, “From heaven”, he will say to us, “Why then did you not believe him?” 26 But if we say, “Of human origin”, we are afraid of the crowd; for all regard John as a prophet.’ 27 So they answered Jesus, ‘We do not know.’ And he said to them, ‘Neither will I tell you by what authority I am doing these things.
28 ‘What do you think? A man had two sons; he went to the first and said, “Son, go and work in the vineyard today.” 29 He answered, “I will not”; but later he changed his mind and went. 30 The father went to the second and said the same; and he answered, “I go, sir”; but he did not go. 31 Which of the two did the will of his father?’ They said, ‘The first.’ Jesus said to them, ‘Truly I tell you, the tax-collectors and the prostitutes are going into the kingdom of God ahead of you. 32 For John came to you in the way of righteousness and you did not believe him, but the tax-collectors and the prostitutes believed him; and even after you saw it, you did not change your minds and believe him.
Rome or Paris? Black or White? … are all decisions a clear choice between conflicting contrasts? … wallpaper in a restaurant in Templeogue, Dublin (Photograph: Patrick Comerford)
Today’s Reflections:
Black or White?
Dog or Cat?
Land or Sea?
Wet Bob or Dry Bob?
Paris or Rome?
Wine or Beer?
It’s the sort of game we all play in our families at one time or another. I loved playing ‘Matching Pairs’ with my sons when they were at the early learning stage.
For adults, there are similar jokes about two kinds of people we compare or contrast: ‘There are two types of people: those who divide people into two categories, and those who don’t.’ For the mathematicians: ‘There are only 10 types of people in the world: those who understand binary, and those who don’t.’ And for those with a more subtle sense of humour: ‘There are two types of people in this world: Those who can extrapolate from incomplete data.’
The readings in the lectionary today give us contrasting pairs. In the first reading (Exodus 17: 1-7), we see contrasts between adults and children; water and wilderness; testing and thirsting; obeying and quarrelling; responsible freedom and slavery without responsibility. The Psalm (Psalm 78) contrasts images of ancestors and children, day and night, rock and river, and so on. In the Epistle reading (Philippians 2: 1-13), the Apostle Paul presents the stark contrasts offered in Christ of slavery and freedom, deity and humanity, fear and trembling, heaven and earth.
These images prepare for the matching pairs or clashing contrasts in today’s Gospel reading (Matthew 21: 23-32).
In the week before his Crucifixion, Christ has just shown the importance of faith in understanding God’s ways. Now, as he teaches in the Temple, representatives of the Sanhedrin, the chief priests and the elders, ask who has given him the power and authority to say and do all that he has said and done in his ministry.
However, Christ declines to answer them until they first answer his question, one that will show whether they have the faith needed to understand his answer.
Those who come to question Christ are skilled in the Law. But this is of little help when it comes to deciding whether a prophet is genuinely from God, in this case Saint John the Baptist.
If they say that Saint John the Baptist was from God, they ought to have repented as he urged them. If they say John was not from God, they risk losing face and credibility with the crowd who are now following Christ. The Sanhedrin judged such issues, but their answer shows their incompetence.
In the second part of this reading (verses 28-30), Christ tells a parable about admission to the kingdom. Like the first son in this parable, people once regarded as disobedient and having lived evil lives, such as tax collectors and prostitutes, have turned to God. But people like the second son, who have given lip-service to the law of God, have not lived out what they say they believe. The second son in the parable addresses the father as κύριος (kyrios), not merely Lord, but in the Septuagint a way of addressing God, yet remains disobedient. br />
However, there is still time.
The Gospel reading is set in the immediate aftermath of Christ’s entry in triumph into Jerusalem on Palm Sunday and his cleansing of the Temple. When he returns to the Temple the following day, he is confronted by the religious and civic leaders, the guardians of belief and tradition, who challenge and question him about his power and authority.
The ‘chief priests and the elders of the people’ are the leaders in the Temple hierarchy, and also at the apex of society in Jerusalem – questioning Jesus about what gives him authority. In particular, they ask what gives him the right to behave as he does, and especially the right to claim he is acting in God’s name when he is behaving like that.
It is a question that Christ might have expected, under the circumstances. The exchange takes place when he enters the Temple. The day before had been an eventful day: when Christ enters Jerusalem and the crowds hail him as king. He next goes into the Temple courts, he overturns the tables and the seats of the money changers and the dove sellers, and he speaks about the destruction of the Temple.
The Temple authorities have been offended. Quite naturally, they have to confront him.
Who does he think he is?
What gives him the right to force his way in and stir things up?
What authority has he to behave like this?
But, in a clever manoeuvre, Christ answers their questions by asking his own question. It was acceptable then, but every bar room lawyer knows now that you are not allowed to ask questions that allow only a choice between two convicting answers, loaded questions like: ‘When did you stop beating your wife?’
Loaded questions are loaded with presuppositions, often with built-in fallacies and false dichotomies. And the chief priests and the elders fall into a trap that every sixth-form debater would know how to set and how to escape.
There is a great deal of humour here. Those who are skilled in the Law failed to see the flawed legal trap. And in doing this they display their innate inabilities, their incomparable incompetence, their own failures in judgment.
In this reading, Christ answers with a two-part question. And once again, he turns the tables on those who confront him. They are taken aback; they are caught in a dilemma: if they answer one way, they are caught out; if they answer the other, they are still caught out. It is a dichotomy, a nd either way they cannot win.
As they are left mulling this over, Christ tells the parable of two sons and a father. The second dichotomy, the second comparison, the second either/or choice, is posed when Christ tells this parable about a father who sends his two sons, a willing son and an unwilling son, to work in the family vineyard.
It is a sharp contrast between being and doing. The two sons remind me once again of the T-shirt I have joked about for years and that eventually I bought in the Plaka in Athens with the words:
‘To do is to be’ – Socrates
‘To be is to do’ – Plato
‘Do be do be do be do’ – Sinatra
The American publisher Cyrus Curtis (1850-1933) once said: ‘There are two kinds of people who never amount to much: those who cannot do what they are told, and those who can do nothing else.’
But the two sons illustrate a serious dilemma: Those who respond negatively to what they are asked to do, may eventually do it … and recognise their initial wilfulness. Those who say they are going to do something they are tasked with, but then refuse to follow-up, to deliver, to do, refuse to recognise their own wilfulness yet persist in their sinfulness.
How often have we responded to people because of their words rather than their deeds and found we have completely misjudged them?
The two sons are asked to go to work in the family vineyard. One son says: ‘I will not.’ In a Mediterranean village culture, in which there is no such thing as personal privacy, this son’s reaction to his father shames the father publicly. The other son says: ‘I go, sir.’ In public, he appears to be what a good son should be.
But the tables are turned when we learn that the son who mouths off actually goes to work in the vineyard, while the son who seems at first to be good and dutiful turns out to be disobedient.
So, those who say they are compliant and say they are doing the right thing have headed off to do things their own way, while claiming they are doing what God wants.
On the other hand, Christ tells all present that even prostitutes and tax collectors who appear to be disobedient might actually end up with a true place in the vineyard. In today’s context, who are the people I keep excluding from the kingdom yet are being called in by God?
Paradoxes aside, most of us are not like one son or the other … most of us are like both sons, and wrestle with their responses and their approaches throughout our lives.
nvitation to a party, a book launch, a wedding, often have four little letters at the end: ‘RSVP’? Have you ever been one of those people who, anxious not to offend, sends back a reply saying yes, I’ll be there, and then something else crops up, and I fail to turn up?
I admit that at time I have been invited to events, ignored the RSVP line in the bottom corner, and then, at the last moment, turned up. And, I have to confess, I have, at least one or twice, accepted … and not turned up. On which evening do you think I was most appreciated, most welcomed? It is more forgivable to be socially awkward than to be wilfully rude.
When we strive with the demands of Christian living, with Christian discipleship, it is easy to be like one of these sons. There are times when we may find it difficult to do what God is asking you to do. We wait, we think, we ponder, but eventually we answer that RSVP and seek to do God’s will. We say ‘No’ countless times, and then realise how worthwhile it all is: labouring in the vineyard should be hard work, but it leads to a good harvest and good wine.
I have to be careful to distinguish between God’s will and my own will. When they coincide, there are countless blessings. But when they are in conflict, I need to beware of pretending that one is the other, that I am answering the Father’s call and doing his work, when in reality I am doing what I want to do myself, and telling others what I want rather than what God wants.
In The Great Divorce, CS Lewis claims: ‘There are only two kinds of people in the end: those who say to God, “Thy will be done,” and those to whom God says, in the end, “Thy will be done”.’
Doing and Being … advice on a T-shirt in the Plaka in Athens (Photograph: Patrick Comerford)
Today’s Prayers (Sunday 27 September 2026, Trinity XVII):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 27 September to 3 October 2026 (pp 42-43), is ‘Power of Language’. This theme is introduced today with a reflection by Rachel Weller, Communications Officer, USPG:
‘Language is more than words; it carries culture, identity, and connection. It preserves memory, shapes community understanding, and gives voice to what matters most. At the USPG International Consultation 2026, the Right Revd Dushantha Rodrigo and the Right Revd Sally Hernández García shared examples of how language can both divide and heal communities.
‘In Sri Lanka, Tamil and Sinhala communities have long histories and rich cultural traditions. After independence, political decisions once excluded Tamil speakers from official recognition, leading to unrest, lost opportunity, and deep division. In short, “Two languages, one country; one language, two countries.” The Church responded by using language as a bridge, offering services, hymns, and liturgy in Tamil, Sinhala, and English so communities could worship together. “Presenting the gospel in different languages gives us credibility in a multi-lingual nation. No message means no hope at all,” explained Bishop Dushantha. Language here becomes access to the gospel and a pathway to reconciliation.
‘In Mexico, Indigenous languages continue alongside Spanish, allowing communities to express faith in ways that honour local culture. Translating the Book of Common Prayer and other liturgical materials is not only technical work but an act of inclusion and respect.
‘As a linguist myself, it was amazing to worship in many different languages. It offered a tangible reminder that God is not bound by language or culture, and that when every voice is honoured, worship and mission are enriched and made more complete.’
The USPG Prayer Diary today (Sunday 27 September 2026, Trinity XVII) invites us to pray as we read and mediate on Matthew 21: 23-32:
He said to his sons, ‘Son, go and work in the vineyard today’ (see Matthew 21: 28) … in a vineyard in Platanias, near Rethymnon in Crete (Photograph: Patrick Comerford)
The Collect of the Day:
Almighty God,
you have made us for yourself,
and our hearts are restless till they find their rest in you:
pour your love into our hearts and draw us to yourself,
and so bring us at last to your heavenly city
where we shall see you face to face;
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:
Lord, we pray that your grace
may always precede and follow us,
and make us continually to be given to all good works;
through Jesus Christ our Lord.
Additional Collect:
Gracious God,
you call us to fullness of life:
deliver us from unbelief
and banish our anxieties
with the liberating love of Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
‘John came to you in the way of righteousness’ (Matthew 21: 32) … Saint John the Baptist in a fresco in the Church of the Transfiguration in Piskopianó, near Iraklion 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
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12 September 2026
A photograph is my part
in a Heritage Open Day
library talk next week on
Hooke’s church in Willen
The poster for Jacky Scott’s talk on Willen Church in Stony Library next Monday afternoon (Photograph: Patrick Comerford, 2026)
Patrick Comerford
There is something satisfying about one of my photographs being used for a poster for an event next week that brings together church history, local history, architecture and my local library.
Jacky Scott is going to talk to the Friends of Stony Stratford Library (FoSSL) in the library next Monday (14 September 2026) at lunchtime as part of the National Heritage Open Days, and one of my photographs has been used for the poster.
She will be celebrating Saint Mary Magdalene Church, Willen, when she speaks on ‘Robert Hooke and his Willen Church – As if he didn’t have enough to do!’
Jacky Scott is known to many from her time as CEO of The Stables. She is now immersed in the history and potential of her local church, Saint Mary Magdalene in Willen, which was designed by the great scientist Robert Hooke – hence the talk’s title!
The Church of Saint Mary Magdalene, Willen, is the only surviving church designed by Robert Hooke (Photograph: Patrick Comerford)
The Church of Saint Mary Magdalene is the only surviving church among the buildings designed by the scientist, inventor, and architect Robert Hooke (1635-1703). The church is a classic of early English baroque architecture and one of the finest churches in Milton Keynes, in a beautiful setting close to Willen Lake and beside the Hospice in Willen.
Sir Simon Jenkins lists the church as one of the ‘1,000 Best Churches in England.’ It was designated a Grade I listed building in 1966.
Jacky Scott is offering an inquisitive exploration of Robert Hooke’s life and science, and on Monday she will ask whether genius, timing and context may have converged to create Willen church, one of the most significant historic gems in Milton Keynes.
The baroque interior of Saint Mary Magdalene Church, Willen, facing east (Photograph: Patrick Comerford)
Willen is a small village on the north edge of Milton Keynes, on the west bank of the River Ouze. It appears there was a Romano-British industrial settlement just to the north of the village, near Caldecote Farm. The settlement was abandoned in the late Roman period, and the area seems to have remained largely unsettled until the 11th century.
By 1292, Willen was large enough to have a church served by a vicar.Between 1150 and 1524, the advowson was held by Tickford Priory, near Newport Pagnell. It then formed part of the foundation of Cardinal College, Oxford, and its refoundation as Henry VIII’s College. The advowson reverted to the crown in 1545.
The advowson was granted in 1676 to the Revd Dr Richard Busby (1606-1695), the long-serving headmaster of Westminster School (1638-1695). He bought the manor in 1672, and as lord of the manor oversaw rebuilding the parish church.
When Busby died in 1695, he left the manor and the advowson to the trustees of Dr Richard Busby’s Charity. The trustees were to use the annual income from the manor for the relief and support of poor clergy in Lincolnshire, Oxfordshire, Middlesex, and Buckinghamshire. The Vicar of Willen was to deliver 30 lectures a year by the vicar of Willen in the parish church, and Busby stipulated that the vicar was always to be a student of Westminster and Christ Church, Oxford.
Inside Saint Mary Magdalene Church, facing the west end (Photograph: Patrick Comerford)
Busby commissioned and paid for building Saint Mary Magdalene Church, designed and built in 1678-1680 by his former pupil, Robert Hooke. The project cost almost £5,000, not including the materials taken from the former church on the site. George Lipscomb observes that ‘with good management the church might have been built for a third part of the money.’
Busby is said to have funded the cost of the church by asking for a silver spoon from each of his pupils. Among his more illustrious pupils were Sir Christopher Wren, Robert South, John Dryden, John Locke, Matthew Prior, Henry Purcell, Thomas Millington, Francis Atterbury and Robert Hooke, who designed the church and supervised its construction.
While Hooke was studying at Christ Church College, Oxford, he worked as an assistant to Robert Boyle. He met Wren at Oxford ca 1655 at a meeting of the club that later formed the core of the Royal Society. He was the Gresham Professor of Geometry, and the secretary and curator of Experiments at the Royal Society.
As the City Surveyor after the Great Fire of London in 1666, Hooke helped Wren rebuild London. Their collaboration included Saint Paul’s Cathedral, where the dome uses a method of construction that Hooke had conceived.
Details in the plaster work on the ceiling of Saint Mary Magdalene Church, Willen (Photograph: Patrick Comerford)
When London was being rebuilt after the Great Fire, Hooke proposed redesigning the streets on a grid pattern with wide boulevards and arteries, a pattern later used in the renovation of Paris, Liverpool, and many cities in the US. However, his proposal was thwarted by arguments over property.
Hooke also worked on the design of London’s Monument to the fire, the Royal Greenwich Observatory, Montagu House in Bloomsbury, and the Bethlem Royal Hospital (‘Bedlam’). He was also involved in designing the Pepys Library in Magdalene College, Cambridge, where the diaries of Samuel Pepys offer the most frequently cited eyewitness account of the Great Fire of London.
Other buildings designed by Hooke include the Royal College of Physicians (1679), Ragley Hall, Warwickshire, and Ramsbury Manor, Wiltshire.
Saint Mary Magdalene Church has a three-stage west tower topped with four pineapple finials (Photograph: Patrick Comerford)
Saint Mary Magdalene is the only known church entirely of Hooke’s design. The building replaced a mediaeval church, and demolition rubble from the old church may be present on the north side of the churchyard. The church is similar in style to several of the 52 churches rebuilt by Wren after the Great Fire of London.
This unique restoration church retains an almost complete interior of 1680. It is a plain structure in the Italian style, built of brick with stone dressings, and it consists of a simple rectangular nave with a chancel, a west tower, and an apse added in 1862.
The church is entered through a three-stage west tower topped with four pineapple finials. It originally had a cupola, but this was removed in 1814. There is a vestry on the north side of the tower, and on the south side is a room erected for a library, chiefly for theology, founded by Busby for the use of the vicar.
The architectural historian Sir Nikolaus Pevsner notes how the west door, set in a limestone apsidal recess, matches the south doorway by Wren at Saint Mary-le-Bow in London. The oak door is in oak in a classical style, with a gilded beading and fixed tympanum.
The inside two-leaf oak door also dates from 1680. At eye height is a pierced ornamental ironwork panel, in a fretwork style, with a glass panel fitted at a later date.
The original box pews from 1680 … an extremely rare survival in an English church (Photograph: Patrick Comerford)
Inside the church, the original features from 1680 include an elaborate baroque plaster ceiling, box pews, a pulpit and clerk’s desk, and a fine font. The addition of an apse at the east end in 1862 reversed Hooke’s original plan for a simple nave and a decorative tower.
The nave has three bays, and the eastern-most bay is functionally the choir. The trusses and bands of foliate plasterwork create a barrelled and coffered ceiling, and the motifs include gilded foliate bosses, plaster cherubs, gilded scallop shells and open books. The date 1680 also is divided across two gilded shields.
The ornamental baroque font with cherub heads, swags and foliate detail, and a cover with cherub heads and swags of fruits and flowers (Photograph: Patrick Comerford)
The ornamental baroque font has a white marble bowl on a black marble stem and base, and an oak cover. The marble bowl has cherub heads, swags and foliate detail, the cover has characterful cherub heads and swags of fruits and flowers and is topped by an urn shaped finial. The carved oak cover has been attributed to Bates, one of the carpenters identified in Hooke’s diary as working for him in Willen.
The pulpit against the south wall of the nave, between the choir and nave seating, dates from 1680. It was originally a three-decker pulpit, but alterations mean it has lost its sounding board and the whole structure has been lowered.
The two western-most bays of the nave retain the majority of the 1680 seating, though with some alterations in the form of the pew platforms and the replacement of seat boards. The seats are box pews of oak with scrolly tops to the ends. This largely complete set of seats from the 17th century is an extremely rare survival in an English church.
The small apse was added in 1862 (Photograph: Patrick Comerford)
The small apse was added in 1862, possibly by TH Lewis. It has three slender round-headed windows, in which the glass is plain and leaded. The floor is of diamond set limestone flags with darts of black quarry tiles, probably dating from 1862.
The baroque plaster ceiling in the apse roughly follows the precedent of the coffered ceiling over the nave, although the foliate plaster detail and cherubs are less well executed.
The open framed oak altar has baluster legs and a tacked on moulding. Some sources date the altar to the late 17th century. A small credence table fixed to the north face of the chancel arch may have been made from the sounding board of the pulpit.
The easternmost bay of the nave has fixed collegiate-style stalls from 1680 that were altered ca1862. Two rows of benches on each side of the choir give seating for 20-24 people. The Communion rail may have formed part of a semicircular railed enclosure around the altar and was relocated in 1862 when the apse was formed.
The pulpit dates from 1680 and was originally a three-decker pulpit (Photograph: Patrick Comerford)
A new organ was installed in 1985. The original organ dated from 1680, and the case and the original low gates were adapted to house the new organ in the 20th century.
A plaque east of the doorway refers to a Benthall family vault. It is unlikely that this is in its original position, but it proves there is burial vault somewhere in the church.
The tower has three bells, each inscribed: ‘Richard Chandler made me 1683’. The ring of three bells was converted from full circle to level chiming in 1991. The bells were hung dead in 2023 and provided with electromagnetic hammers.
Restoration work began in 1956 and continued until 1970. During that time, copper roofs were replaced with lead, electric heating was installed under the pews, and stonework repairs were carried out. The interior was redecorated in 1970 and 1988, the plasterwork was repaired and in 1972 the 19th century stained glass was replaced with clear modern glass.
To the west of the church, a long avenue lined with lime trees leads to the west gate. To the east of the church is the former village school, now a private house, and a small green with the village war memorial and a carriage circle.
The east apse, added to the church in 1862, faces a small green with the village war memorial (Photograph: Patrick Comerford)
The Manor Farm, formerly the manor house, was bought in 1978 to establish a hospice, and Willen Hospice continues there today.
The 18th century vicarage was rebuilt in 1930. It was part of Saint Michael’s Priory when the Society of the Sacred Mission or the ‘Kelham Fathers’ were responsible for the parish from 1974 to 1985.
A new ecumenical lay community, the Well, was established in the priory in 1997 and the SSM brothers moved to a smaller house nearby. The name refers to the story of Christ meeting the Samaritan woman at the well (see John 4: 5-30). The Well ran a conference and retreat centre, and worked with homeless and distressed people.
The SSM priory and the Well merged in 2007, and was known again as Saint Michael’s Priory from 2016. The priory closed in 2019, and the remaining members moved to Saint Antony’s Priory, Durham.
The former village school is now a private house (Photograph: Patrick Comerford)
Today, Saint Mary Magdalene, Willen, is part of the Stantonbury Ecumenical Partnership, involving six churches from four denominations in north-east Milton Keynes: Saint Lawrence, Bradwell; Saint James’s, New Bradwell; Saint Andrew’s, Great Linford; Saint Mary Magdalene, Willen; Cross and Stable Church, Downs Barn; and Christ Church, Stantonbury.
Sunday services at 9:30 are led regularly by the Revd Dr Sam Muthuveloe. Stephen Fletcher and Margaret Moakes are the Licensed Lay Ministers.
Saint Mary Magdalene Church is open for private prayer or quiet reflection on Mondays from 10 am until evening.
The long avenue to the west of the church is lined with lime trees (Photograph: Patrick Comerford)
Patrick Comerford
There is something satisfying about one of my photographs being used for a poster for an event next week that brings together church history, local history, architecture and my local library.
Jacky Scott is going to talk to the Friends of Stony Stratford Library (FoSSL) in the library next Monday (14 September 2026) at lunchtime as part of the National Heritage Open Days, and one of my photographs has been used for the poster.
She will be celebrating Saint Mary Magdalene Church, Willen, when she speaks on ‘Robert Hooke and his Willen Church – As if he didn’t have enough to do!’
Jacky Scott is known to many from her time as CEO of The Stables. She is now immersed in the history and potential of her local church, Saint Mary Magdalene in Willen, which was designed by the great scientist Robert Hooke – hence the talk’s title!
The Church of Saint Mary Magdalene, Willen, is the only surviving church designed by Robert Hooke (Photograph: Patrick Comerford)
The Church of Saint Mary Magdalene is the only surviving church among the buildings designed by the scientist, inventor, and architect Robert Hooke (1635-1703). The church is a classic of early English baroque architecture and one of the finest churches in Milton Keynes, in a beautiful setting close to Willen Lake and beside the Hospice in Willen.
Sir Simon Jenkins lists the church as one of the ‘1,000 Best Churches in England.’ It was designated a Grade I listed building in 1966.
Jacky Scott is offering an inquisitive exploration of Robert Hooke’s life and science, and on Monday she will ask whether genius, timing and context may have converged to create Willen church, one of the most significant historic gems in Milton Keynes.
The baroque interior of Saint Mary Magdalene Church, Willen, facing east (Photograph: Patrick Comerford)
Willen is a small village on the north edge of Milton Keynes, on the west bank of the River Ouze. It appears there was a Romano-British industrial settlement just to the north of the village, near Caldecote Farm. The settlement was abandoned in the late Roman period, and the area seems to have remained largely unsettled until the 11th century.
By 1292, Willen was large enough to have a church served by a vicar.Between 1150 and 1524, the advowson was held by Tickford Priory, near Newport Pagnell. It then formed part of the foundation of Cardinal College, Oxford, and its refoundation as Henry VIII’s College. The advowson reverted to the crown in 1545.
The advowson was granted in 1676 to the Revd Dr Richard Busby (1606-1695), the long-serving headmaster of Westminster School (1638-1695). He bought the manor in 1672, and as lord of the manor oversaw rebuilding the parish church.
When Busby died in 1695, he left the manor and the advowson to the trustees of Dr Richard Busby’s Charity. The trustees were to use the annual income from the manor for the relief and support of poor clergy in Lincolnshire, Oxfordshire, Middlesex, and Buckinghamshire. The Vicar of Willen was to deliver 30 lectures a year by the vicar of Willen in the parish church, and Busby stipulated that the vicar was always to be a student of Westminster and Christ Church, Oxford.
Inside Saint Mary Magdalene Church, facing the west end (Photograph: Patrick Comerford)
Busby commissioned and paid for building Saint Mary Magdalene Church, designed and built in 1678-1680 by his former pupil, Robert Hooke. The project cost almost £5,000, not including the materials taken from the former church on the site. George Lipscomb observes that ‘with good management the church might have been built for a third part of the money.’
Busby is said to have funded the cost of the church by asking for a silver spoon from each of his pupils. Among his more illustrious pupils were Sir Christopher Wren, Robert South, John Dryden, John Locke, Matthew Prior, Henry Purcell, Thomas Millington, Francis Atterbury and Robert Hooke, who designed the church and supervised its construction.
While Hooke was studying at Christ Church College, Oxford, he worked as an assistant to Robert Boyle. He met Wren at Oxford ca 1655 at a meeting of the club that later formed the core of the Royal Society. He was the Gresham Professor of Geometry, and the secretary and curator of Experiments at the Royal Society.
As the City Surveyor after the Great Fire of London in 1666, Hooke helped Wren rebuild London. Their collaboration included Saint Paul’s Cathedral, where the dome uses a method of construction that Hooke had conceived.
Details in the plaster work on the ceiling of Saint Mary Magdalene Church, Willen (Photograph: Patrick Comerford)
When London was being rebuilt after the Great Fire, Hooke proposed redesigning the streets on a grid pattern with wide boulevards and arteries, a pattern later used in the renovation of Paris, Liverpool, and many cities in the US. However, his proposal was thwarted by arguments over property.
Hooke also worked on the design of London’s Monument to the fire, the Royal Greenwich Observatory, Montagu House in Bloomsbury, and the Bethlem Royal Hospital (‘Bedlam’). He was also involved in designing the Pepys Library in Magdalene College, Cambridge, where the diaries of Samuel Pepys offer the most frequently cited eyewitness account of the Great Fire of London.
Other buildings designed by Hooke include the Royal College of Physicians (1679), Ragley Hall, Warwickshire, and Ramsbury Manor, Wiltshire.
Saint Mary Magdalene Church has a three-stage west tower topped with four pineapple finials (Photograph: Patrick Comerford)
Saint Mary Magdalene is the only known church entirely of Hooke’s design. The building replaced a mediaeval church, and demolition rubble from the old church may be present on the north side of the churchyard. The church is similar in style to several of the 52 churches rebuilt by Wren after the Great Fire of London.
This unique restoration church retains an almost complete interior of 1680. It is a plain structure in the Italian style, built of brick with stone dressings, and it consists of a simple rectangular nave with a chancel, a west tower, and an apse added in 1862.
The church is entered through a three-stage west tower topped with four pineapple finials. It originally had a cupola, but this was removed in 1814. There is a vestry on the north side of the tower, and on the south side is a room erected for a library, chiefly for theology, founded by Busby for the use of the vicar.
The architectural historian Sir Nikolaus Pevsner notes how the west door, set in a limestone apsidal recess, matches the south doorway by Wren at Saint Mary-le-Bow in London. The oak door is in oak in a classical style, with a gilded beading and fixed tympanum.
The inside two-leaf oak door also dates from 1680. At eye height is a pierced ornamental ironwork panel, in a fretwork style, with a glass panel fitted at a later date.
The original box pews from 1680 … an extremely rare survival in an English church (Photograph: Patrick Comerford)
Inside the church, the original features from 1680 include an elaborate baroque plaster ceiling, box pews, a pulpit and clerk’s desk, and a fine font. The addition of an apse at the east end in 1862 reversed Hooke’s original plan for a simple nave and a decorative tower.
The nave has three bays, and the eastern-most bay is functionally the choir. The trusses and bands of foliate plasterwork create a barrelled and coffered ceiling, and the motifs include gilded foliate bosses, plaster cherubs, gilded scallop shells and open books. The date 1680 also is divided across two gilded shields.
The ornamental baroque font with cherub heads, swags and foliate detail, and a cover with cherub heads and swags of fruits and flowers (Photograph: Patrick Comerford)
The ornamental baroque font has a white marble bowl on a black marble stem and base, and an oak cover. The marble bowl has cherub heads, swags and foliate detail, the cover has characterful cherub heads and swags of fruits and flowers and is topped by an urn shaped finial. The carved oak cover has been attributed to Bates, one of the carpenters identified in Hooke’s diary as working for him in Willen.
The pulpit against the south wall of the nave, between the choir and nave seating, dates from 1680. It was originally a three-decker pulpit, but alterations mean it has lost its sounding board and the whole structure has been lowered.
The two western-most bays of the nave retain the majority of the 1680 seating, though with some alterations in the form of the pew platforms and the replacement of seat boards. The seats are box pews of oak with scrolly tops to the ends. This largely complete set of seats from the 17th century is an extremely rare survival in an English church.
The small apse was added in 1862 (Photograph: Patrick Comerford)
The small apse was added in 1862, possibly by TH Lewis. It has three slender round-headed windows, in which the glass is plain and leaded. The floor is of diamond set limestone flags with darts of black quarry tiles, probably dating from 1862.
The baroque plaster ceiling in the apse roughly follows the precedent of the coffered ceiling over the nave, although the foliate plaster detail and cherubs are less well executed.
The open framed oak altar has baluster legs and a tacked on moulding. Some sources date the altar to the late 17th century. A small credence table fixed to the north face of the chancel arch may have been made from the sounding board of the pulpit.
The easternmost bay of the nave has fixed collegiate-style stalls from 1680 that were altered ca1862. Two rows of benches on each side of the choir give seating for 20-24 people. The Communion rail may have formed part of a semicircular railed enclosure around the altar and was relocated in 1862 when the apse was formed.
The pulpit dates from 1680 and was originally a three-decker pulpit (Photograph: Patrick Comerford)
A new organ was installed in 1985. The original organ dated from 1680, and the case and the original low gates were adapted to house the new organ in the 20th century.
A plaque east of the doorway refers to a Benthall family vault. It is unlikely that this is in its original position, but it proves there is burial vault somewhere in the church.
The tower has three bells, each inscribed: ‘Richard Chandler made me 1683’. The ring of three bells was converted from full circle to level chiming in 1991. The bells were hung dead in 2023 and provided with electromagnetic hammers.
Restoration work began in 1956 and continued until 1970. During that time, copper roofs were replaced with lead, electric heating was installed under the pews, and stonework repairs were carried out. The interior was redecorated in 1970 and 1988, the plasterwork was repaired and in 1972 the 19th century stained glass was replaced with clear modern glass.
To the west of the church, a long avenue lined with lime trees leads to the west gate. To the east of the church is the former village school, now a private house, and a small green with the village war memorial and a carriage circle.
The east apse, added to the church in 1862, faces a small green with the village war memorial (Photograph: Patrick Comerford)
The Manor Farm, formerly the manor house, was bought in 1978 to establish a hospice, and Willen Hospice continues there today.
The 18th century vicarage was rebuilt in 1930. It was part of Saint Michael’s Priory when the Society of the Sacred Mission or the ‘Kelham Fathers’ were responsible for the parish from 1974 to 1985.
A new ecumenical lay community, the Well, was established in the priory in 1997 and the SSM brothers moved to a smaller house nearby. The name refers to the story of Christ meeting the Samaritan woman at the well (see John 4: 5-30). The Well ran a conference and retreat centre, and worked with homeless and distressed people.
The SSM priory and the Well merged in 2007, and was known again as Saint Michael’s Priory from 2016. The priory closed in 2019, and the remaining members moved to Saint Antony’s Priory, Durham.
The former village school is now a private house (Photograph: Patrick Comerford)
Today, Saint Mary Magdalene, Willen, is part of the Stantonbury Ecumenical Partnership, involving six churches from four denominations in north-east Milton Keynes: Saint Lawrence, Bradwell; Saint James’s, New Bradwell; Saint Andrew’s, Great Linford; Saint Mary Magdalene, Willen; Cross and Stable Church, Downs Barn; and Christ Church, Stantonbury.
Sunday services at 9:30 are led regularly by the Revd Dr Sam Muthuveloe. Stephen Fletcher and Margaret Moakes are the Licensed Lay Ministers.
Saint Mary Magdalene Church is open for private prayer or quiet reflection on Mondays from 10 am until evening.
The long avenue to the west of the church is lined with lime trees (Photograph: Patrick Comerford)
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