Wolseley Hall, destroyed in a serious fire in the early 1950s and demolished in 1966 … the ancestral home of the Wolseley family
Patrick Comerford
I have been writing in recent weeks about the divorce scandal in the Talbot and Chetwynd family that becoming a sensation far beyond polite social circles in Victorian Rugeley and Lichfield in the 1860s and filled column after column in newspapers across the world.
During my summer rambles through Stafford, Rugeley, Wolseley, Lichfield and Tamworth, I was reminded of some of these marriages and divorces, with stories that must have created gossip among people who saw themselves at the centre of social life in south Staffordshire 150 or 200 years ago.
William Henry Chetwynd (1811-1890) and his wife Blanche Mary Talbot (1836-1898), 25 years his junior and a niece Henry Chetwynd-Talbot, 18th Earl of Shrewsbury, were involved in a sensational divorce case in 1864-1865. The gossip created by the case of Chetwynd v Chetwynd echoed, in many ways, the attention a century earlier to the bigamy and divorce trials involving the widowed Sir William Wolseley (1692-1779) and the widowed Ann Whitbey (1724-1782), a case that dragged on in civil and church courts over two years, from 1752 to 1754.
But I was reminded too during those summer walks of at least four other marriages in the Wolseley family down through the generations that were interesting and colourful. They may not have created scandal in the same ways but, at times, they saved the Wolseley family from what seemed like certain financial and social ruin.
The coat-of-arms used by the Duques de Losada y Lousada … but were they really entitled to their titles? (Source)
1, The Jamaican planter: was he a Spanish duke?
Marianne Wolseley (1813-1881) of Wolseley and Count Francis Baruch Lousada (1813-1870), who was born into a rich family of sugar planters in Jamaica, were married in Saint George’s Church, Hanover Square, London, on 25 November 1834. Marianne’s father, Sir Charles Wolseley (1769-1838), had succeeded as the seventh baronet in 1817 and was a radical politician who was at the storming of the Bastille in 1789 and was surety for some of the victims of the Peterloo Massacre in 1819. He was jailed in 1820 for sedition and conspiracy, and his political activism threatened the financial stability of his family.
However, his daughter Marianne managed to avoid her own possible financial and social ruin in 1834 when she married Count Francis Baruch Lousada. The Baruch Lousada family in Jamaica commissioned a Spanish herald and genealogist to produce a set of lurid, expensive-looking but specious documents enabling them to claim they were the successors to the titles of the Duque de Losada.
Isaac Lousada (1783-1857) assumed the title of Duque de Losada in 1848, and after he died his eldest son, Emanuel de Lousada, lost little time in making himself known as the Duke de Losada y Lousada, drafting and fabricating a family tree for an entry in Burke’s Peerage.
It is a pointless genealogical exercise to explain his claimed link to the Spanish duke, and there is no logical way to trace how the dukes inherited – in Spain – a moribund Italian title that had been held by someone they were not related to. The creative, but nonetheless fictitious, explanations are found in the work of the Spanish herald and genealogist, the gullibility of the genealogical authorities in Spain and London, and the audacity of Emanuel.
The reward for the whole escapade and the social and political compensation for the expenses in pursuing this genealogical deception were many: Emanuel received a British passport in 1862; his brother Francis married into the minor ranks of the British nobility when he married Marianne Wolseley, wangled another title in the court of the Grand Duke of Tuscany, and became a British diplomat in the US. Indeed, three further members of his immediate family went unchallenged in their use of the title of duke.
Another version of the coat-of-arms used by the Duque de Losada y Lousada … Marianne Wolseley was daughter-in-law of the first duke, sister-in-law of the second duke, and mother of the third and fourth dukes (Source)
In polite Victorian society, most people seem never to have queried the standing of the soi-disant dukes, overlooking their peculiar change of name, their use of a hybrid coat of arms and the lack of official authentication. Members of the Lousada family married into leading Sephardic families in England, including the Montefiore and Mocatta families.
Twelve years Marianne and Francis were married, Francis was given the title of Marchese de San Miniato by the Grand Duke of Tuscany in 1846. It was said widely at the time that he paid for the title while Marianne was a lady-in-waiting in London to the Grand Duchess of Tuscany.
Francis Lousada was the British Consul in Rhode Island and Massachusetts, and died in Boston in 1870. Marianne died on 1 November 1884 in Tarvis in Carinthia, Austria, now Tarvisio in Italy. Their eldest son, Horace Francis Lousada (1837-1905), succeeded his father as the second marchese and his uncle as the third duke. The fifth and last duke, Edward Eugene Lousada (1853-1941), returned to live in Jamaica.
The confirmation by Pope Leo XIII of Anita Murphy, later Lady Wolseley … a painting in the Villa Magistrale on the Aventine in Rome
2, the daughter of an American Papal ‘marchese’:
Marianne Wolseley’s marriage to this soi-disant marchese, and the titles used by her children create a story with many parallels in that of the marriage almost 30 years later in 1883 of her nephew, Sir Charles Wolseley (1846-1931), the ninth baronet, and Anita Murphy, the daughter of an Irish-American magnate, Daniel T Murphy, who bought the title of marchese from the Pope.
Sir Charles Wolseley may have found a role model or inspiration in his aunt Marianne, for he married into a wealthy family with a title that had been bought and in the hope of rescuing lost fortunes and social status.
Esther (née Chichester) Grehan wrote from London in 1882 to her husband in Dublin, Stephen Grehan (1859-1937), describing how Charles came to London to look for an heiress. My interest is added to by Stephen’s descent through his mother from the Langton and Comerford families of Danganmore Castle, Co Kilkenny. In her letters, laden with snobbery, elitism and disdain, Esther describes how Charles was introduced to two Irish-American Murphy sisters from San Francisco, who were ‘vulgar but pretty.’ He fell in love, but had a reputation as a fortune hunter, and was distraught when he was rejected.
But, undeterred, Charles married the elder sister, Anna Theresa (Anita) Murphy in 1883. Her father, an Irish-American entrepreneur Daniel T Murphy, founded the pioneer house of Murphy, Grant & Co, and was living in San Francisco. Anita, her sisters and her mother had moved to London, and they moved in fashionable circles in England and Europe. Anita was confirmed by Pope Leo XIII and a painting of Anita and her sister at their confirmation by Pope Leo XIII was once in the Wolseley family collection, and was still at Wolseley in 1971 when I interviewed Sir Charles Wolseley for the Lichfield Mercury and the Rugeley Mercury.
Later, Anita was presented at the Court of Saint James. She visited Osborne, the royal residence on the Isle of Wight, where she met Queen Victoria and Princess Beatrice, ancestor of the Mountbatten family. In her diary, Anita tells how she turned down a proposal of marriage from Prince Luigi del Drago, an Italian whose family included many cardinals and princes. Back in England, Anita’s first choice as husband was George Brundenell-Bruce, then known as Viscount Savernake and later 4th Marquess of Ailesbury. But Willie, as he was known, was an incessant gambler with an excessive lifestyle, and he brought his family to the brink of financial disaster. Eventually, he married Dolly Tester, a music hall actress, and Anita had a fortuitous escape from certain calamity.
Anita’s father, Daniel T Murphy, was a self-made multi-millionaire who had more money than he could spend. In 1857, he married Anna Geoghagan, also from an Irish family. The couple were the parents of four daughters, Isabella (Issy), Helene (Nellie), Anna Theresa (Anita) and Frances (Fanny), and three sons, Eugene, Daniel and Samuel.
Daniel Murphy visited his wife and daughters in London at least once a year. He was a staunch Roman Catholic and donated $5 million to Pope Pius IX. In return, the Pope made Murphy first a Knight and then a Knight Commander of the Order of Saint Gregory. Pope Leo XIII, who confirmed two of his daughters in Rome, gave Murphy the Grand Cross of Saint Gregory, and with a royal and papal patent of nobility, gave him the papal title of marchese or marquis, with the right of succession to his eldest son and his heirs.
Murphy enjoyed showing his American friends the papal patent, but he never used the title in public and his wife continued to be known in London only as Mrs Murphy and not as marchesa.
Anita Murphy and Sir Charles Wolseley were married on 17 July 1883 in the Catholic Pro-Cathedral in Kensington. The four bridesmaids were her three sisters, Nellie, Frances and Isabella, and a Miss Bedingfeld. The wedding Mass was said by the Revd Cuthbert Wolseley, OP, a Dominican priest and a younger brother of the groom – he was born Robert Joseph Wolseley (1850-1920). The wedding was blessed by Cardinal Henry Edward Manning, Archbishop of Westminster, and there was a telegram from Pope Leo XIII.
The newspapers of the day delighted in lengthy lists of the titled and public figures who attended, including the US ambassador and poet James Russell Lowell, the Duke of Norfolk, Prince Doria Pamphilji, a son-in-law of the Earl of Shrewsbury, the Marquis of Bute and Lady Londonderry.
Anita (Murphy) Wolseley tired of life at Wolseley Hall and travelled abroad, alone … it was divorce Catholic-style in the early 20th century
On the day Anita and Charles were married, Mrs Murphy gave her first-born a cheque for $5 million drawn on the Bank of England. Daniel T Murphy died within two years in the Windsor Hotel, New York, on 3 June 1885. Many of his business interests passed to his brother Henry M Murphy and son, also Daniel T Murphy. His wife had arrived from England earlier that week and was with him when he died, as were two of his sons and a daughter.
In his will, dated 15 May 1883, Murphy left various bequests to the Catholic Church and family members, with his daughters receiving at least $50,000 each, even if that meant his sons received less. At first, Anita’s inheritance was estimated at $2 million, but Charles Wolseley never got his hands on it. By the time the marriage contract had been signed, Daniel T Murphy had died Anita’s sisters contested their father’s will. When Anita received her money, it was for her personally and not for her husband.
Jeannie Wolseley later said the marriage was relatively happy to begin with; the couple were the parents of two sons, Sir Edric Charles Joseph Wolseley (1886-1954) and Colonel William Wolseley (1887-1977). But Anita soon tired of life at Wolseley Hall and in rural Staffordshire, and she began travelling abroad, alone. She sent Charles a regular allowance, but this dropped steadily. It was divorce Catholic-style in the early 20th century.
By 1919, he had to sell almost all the contents of Wolseley Hall and several hundred acres of his estate. A broken man, he moved to Surrey and died on 30 January 1931, and was brought back to Rugeley to be buried in Saint Joseph and Saint Etheldreda churchyard, where he had donated the East Window by Hardman and Powell; Anita died on 11 October 1937.
The grave of Sir Charles Wolseley (1846-1931), the ninth baronet, in Saint Joseph and Saint Etheldreda churchyard, Rugeley (Photograph: Patrick Comerford, 2026)
3, Colonel William Wolseley and the Catholic Church:
When Sir Charles Wolseley died in 1931, the Wolseley title and estate passed to his elder son, Sir Edric Wolseley, tenth baronet and grandfather of the late Sir Charles Wolseley. Their younger son, Colonel William Wolseley (1887-1977), also had an interesting life and his life story is also the story of yet another interesting Wolseley marriage.
William Ralph Joseph Wolseley was born in London on 1 July 1887, the younger son of Sir Charles Michael Wolseley and Anita Murphy. He was a captain in the Staffordshire Yeomanry during World War I, and was mentioned in dispatches and decorated. He was a Justice of the Peace for Shropshire from 1939, and during World War II he was a colonel in the Royal Pioneer Corps.
William Wolseley married a vicar’s granddaughter, Ruth Gertrude Hargreaves (1893-1962), in Gnosall on 10 November 1923. Ruth was one of three daughters of Colonel Robert Halstead Hargreaves (1861-1909) of Knightley Grange, near Eccleshall. Her maternal grandfather was the Revd Charles Holden Steward (1859-1915).
The Wolseley family were staunchly Catholic, but when William married Ruth, the vicar’s granddaughter she would not agree to bring up any future children as Roman Catholics. In order to go ahead with the marriage, William had to leave the Catholic Church and he was excommunicated.
Ruth (Hargreaves) Wolseley (left) as a child with her sisters Violet (centre) and Nancy
Family members tell me Ruth ‘smoked cigars like a chimney and swore like a trooper’. She was, by all accounts, a tiny woman with a very domineering character, who probably gave William little choice but to leave the Catholic Church in order to marry her. They lived at Knightley Grange, and during World War II Ruth was in the Women’s Land Army and the WVS. Although William was devoted to Ruth, family members believe his decision to leave the Catholic Church caused him great upset in later life.
Ruth and William were the parents of a son and daughter: Robert William Hargreaves Wolseley (1924-1998), and Veronica Ruth Theresa Rose Wolseley (1928-2019). Ruth died at Knightley Grange in 1962, William Wolseley died in 1977. Some of the more valuable contents of Knightley Grange were sold off at auction over two days in June 1966, and the property, which had been in the Hargreaves family for over 100 years, was sold in 1967.
The house at Knightley Grange was finally demolished in 2019.
The house at Knightley Grange where Ruth and William Wolseley lived after they married in 1923 was demolished in 2019
4, Another American in the family:
William Wolseley’s elder brother, Sir Edric Wolseley (1886-1954), was the grandfather of the late Sir Charles Wolseley (1944-2018), the 11th baronet. A painting of two of the Murphy girls at their confirmation by Pope Leo XIII was once among the paintings in the Wolseley family collection. It was still at Wolseley Park in 1971 when I interviewed Sir Charles for the Lichfield Mercury and the Rugeley Mercury.
It was a well-edited feature, with a fine photograph of Charles and his first Anita (Fried) and their eldest daughter. They warmly welcomed me to Wolseley Park House, more features followed on the Dyott, Anson, Levett and other families, and I built up a portfolio that helped to set me up for a 30-year career as a journalist.
At the time, I was in my late teens training as a chartered surveyor, and Charles Wolseley was then a chartered surveyor with Smith Gore in Lichfield, driving a trademark red sports car around town, commuting daily between Lichfield and Wolseley.
Charles and Anita were divorced in 1984, and later that year he married the American writer Imogen (Jeannie) Brown (1943-2024), who was researching a book on American heiresses who married impoverished English aristocrats.
When Charles and Jeannie had to move out of Wolseley to Penkridge after he was declared bankrupt, she talked about the painting being so large that it would be better placed in a museum in San Francisco. Today it is in the Villa Magistrale on the Aventine in Rome, where it was identified some years ago by Eduard Habsburg-Lothringen when he was the Hungarian Ambassador to the Vatican.
Sir Charles Wolseley and his second wife, Imogene (Jeannie) Brown, in 1992 … after their bankruptcy, they relied on the generosity of neighbours and friends
Family members recall how Charles and Jeannie Wolseley spoke openly of their situation and how people would come up to Charles in the supermarket in Rugeley and place a £10 note in his hand. Frequently they discovered gifts of food, money and even a car delivered to the house.
‘They were clearly a strong couple,’ a family member told me.
I wrote to him when I heard about his problems, enclosed a cutting of that full-page feature in the Lichfield Mercury and the Rugeley Mercury. I thanked him for an opportunity that secured a career in journalism that lasted most of my adult life, and thanked him too for that offer at Smiths Gore.
Despite his divorce and remarriage, Charles seems to have had a happier relationship with the Catholic Church than his uncle William. Charles died on 5 March 2018 and his funeral took place in Saint Joseph and Saint Etheldreda Church on 24 March 2018. His widow Jeannie died in Rugeley two years ago, on 11 July 2024, and her funeral was held in the church on 26 July 2024.
The Wolseley Arms by the River Trent near Rugeley in Staffordshire (Photograph: Patrick Comerford, 2026)
Showing posts with label Funerals. Show all posts
Showing posts with label Funerals. Show all posts
17 July 2026
05 July 2026
Daily prayer in Ordinary Time 2026:
59, Sunday 5 July 2026,
Fifth Sunday after Trinity (Trinity V)
‘We played the flute for you, and you did not dance; we wailed, and you did not mourn’ (Matthew 11: 17) … ‘Τα κάλαντα’ (‘Carols’), Νικηφόρος Λύτρας (Nikiphoros Lytras)
Patrick Comerford
We are in Ordinary Time in the Church Calendar and today is the Fifth Sunday after Trinity (Trinity V, 5 July 2026).
I hope to take part in the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford, this morning. Then, later in the day, I hope to enjoy the annual Greek Festival, Paniyiri, taking place this afternoon, from 12:30 to 5 in the grounds of the Greek Orthodox Church, with live music, dance, barbeque food, traditional Greek cakes, and stalls with Greek products.
Before today begins, however, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘We played the flute for you, and you did not dance; we wailed, and you did not mourn’ (Matthew 11: 19) … traditional Greek folk music celebrated at a restaurant in the old town in Rethymnon (Photograph: Patrick Comerford)
Matthew 11: 16-19, 25-30 (NRSVA):
[Jesus said:] 16 ‘But to what will I compare this generation? It is like children sitting in the market-places and calling to one another,
17 “We played the flute for you, and you did not dance;
we wailed, and you did not mourn.”
18 For John came neither eating nor drinking, and they say, “He has a demon”; 19 the Son of Man came eating and drinking, and they say, “Look, a glutton and a drunkard, a friend of tax-collectors and sinners!” Yet wisdom is vindicated by her deeds.’
25 At that time Jesus 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; 26 yes, Father, for such was your gracious will. 27 All things have been handed over to me by my Father; and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him.
28 ‘Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. 29 Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. 30 For my yoke is easy, and my burden is light.’
Imagine going to a wedding but not getting onto the floor and dancing (Photograph: Patrick Comerford)
Today’s Reflections:
Have you ever stayed up late, far too late, too late into the night, watching your favourite sport late at night on the television?
I have taken a personal decision not to watch any of this year’s World Cup fixtures in the US, as my own personal protest at the way FIFA has allowed Trump to hijack or abuse the World Cup for his own personal aggrandisement and for personal political opportunism. But I have been watching fixtures in Canada and Mexico, the co-host nations, and I am probably going to stay up late tonight and into the early hours of tomorrow morning to watch the match between England and Mexico in Mexico.
The World Cup matches that I have seen so far this summer, and those I have not watched but followed carefully, all offer gripping entertainment. And even when the team we support or the player we identify with does not get through, we keep on watching, waiting and hoping.
If this is you, if you sit on the edge of your chair rather than resting back on a comfortable cushion, then you know the difference between being a spectator and being a participant.
You don’t have to fly any flags from your window, or have your face painted to still enter into the spirit of great sporting events.
And if England gets through late tonight, early tomorrow morning, then the drama and excitement continue.
Entering into the spirit of a game moves us from being mere spectators to feeling we truly are participants … that every shout and every roar is a passionate response, is true encouragement, is wish fulfilment … the more passion the more we not only hope but believe that our team is going to win.
When we go to baptisms, weddings and funerals, the attitude we go with makes a world of difference: do I go as a spectator or as a participant?
Imagine going to a funeral and failing to offer sympathy to those who are grieving and mourning.
Imagine going to a wedding reception, but not taking your place at the table, not cheering the bride and groom, not getting onto the floor and dancing.
Sometimes we can get a little too precious, a little too worried about sending out the wrong signals. If we stand back, then like John the Baptist in this morning’s Gospel reading are we in danger of being reproached for being aloof from others (see Matthew 11: 18)?
If we enjoy ourselves, then, like Jesus in this morning’s Gospel reading, are we going to be seen as too interested in eating and drinking (verse 19; cf Romans 7: 15-16)?
When we go to church on Sundays, we have to ask ourselves whether we are here as spectators or as participants.
When we join in waves and chants at a football match, when we join in the dance at weddings, when we sing the hymns and enter into the prayers in church on a Sunday, we are moving from being observers and spectators to being participants.
The great opportunity for this transformation is provided Sunday after Sunday, in the invitation to move from being at the Liturgy to being in the Liturgy.
There is very little detail about the actual wedding of Rebekah in the first reading this morning (Genesis 24: 34-38, 42-49, 58-67). But if you have been to the Middle East, or you have seen Fiddler on the Roof, you know that dancing at Jewish weddings is traditionally a male celebration.
At funerals in many Mediterranean countries, open mourning and weeping is a sign not just of individual grief, but of public grief, and of the esteem the community holds for the person who has died.
These traditions were passed on through the generations – by children learning from adults, and by children teaching each other.
In this morning’s Gospel reading, we see how Christ has noticed this in the streets and the back alleys as he moves through the towns and cities.
He sees the children playing, the boys playing wedding dances, and the girls playing funeral wailing and mourning.
He notices the ways in which children can reproach each other for not joining in their playfulness:
We played the flute for you, and you did not dance; we wailed, and you did not mourn. (verse 17)
Even as he speaks, there is playfulness in the way Jesus phrases his observation, there is humour in the way he uses words that rhyme for dance and mourn at the end of each line of the children’s taunts.
Perhaps he is repeating an everyday rebuke at the time for people who stand back from what others are doing.
The boys playing tin whistles and tin drums are learning to become adult men. The girls wailing and beating their breasts in mock weeping are learning to become adult women. Each group is growing into the roles and rituals that will be expected of them when they mature.
Like all good children’s games, the point is the game, not who wins.
When we refuse to take part in the game, in the ritual, we refuse to take part in the shaping of society, we are in danger of denying our shared culture, denying our shared humanity.
If I stand back, detached, and remain a mere observer of the joys and sorrow in the lives of others, I am not sharing in their humanity.
And in not sharing in your humanity, I am failing to acknowledge that you too are made in the image and likeness of God.
But when we rejoice with people in their joys, and when we mourn with people in their sorrows, we are putting into practice what the doctrine of the Trinity teaches us about us being not only made in the image and likeness of God individually but communally and collectively too as humanity.
‘It is like children sitting in the market-places’ (Matthew 11: 16) … Samuel Johnson amid the Christmas lights in Market Square in Lichfield (Photograph: Patrick Comerford)
Today’s Prayers (Sunday 5 July 2026, Trinity V):
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 5 to 11 July 2026 (pp 16-17), is ‘Faith in the Midst of Fractures’. This theme is introduced today with a reflection by the Revd Godfrey Owino Adera, Anglican priest, theologian, and lecturer at Saint Paul’s University, Limuru, Kenya:
Kenya, like many parts of the world, faces a tangle of urgent challenges that call for a bold and compassionate response from the Church. Gender-based violence, rising teenage pregnancies, and the ongoing burden of HIV remain pressing concerns, intensified by economic inequality, youth unemployment, political division, and corruption. Climate change adds further strain, with droughts, floods, and environmental damage hitting the most vulnerable hardest. Questions of dignity and belonging also persist, particularly for women, young people, and minorities often pushed to the margins of both church and society.
Against this backdrop, the FeAST Conference in Limuru, close to my home, proved to be a deeply formative experience. FeAST brings Anglican theologians together to reflect on faith rooted in both tradition and lived experience. In Limuru, we explored the Nicene Creed from fresh perspectives, drawing on insights from Africa, Asia, Latin America, and the Caribbean, showing how theology is richest when shaped by lived experience and global solidarity.
Alongside the formal sessions, I had the privilege of leading Anglican worship using Kenyan liturgy. The service included singing, dancing, and a joyful rendition of ‘Nimetembea kote na hakuna kama Mungu,’ capturing the beauty and energy of African worship. These shared moments of joy and cultural expression made the conference not only intellectually engaging but also deeply human and spiritually uplifting.
Overall, FeAST strengthened my work on social justice in Kenya, offering fresh insights from new friends and practical tools to engage in difficult conversations with honesty, hope, and care.
The USPG prayer diary today (Sunday 5 July 2026, Trinity V) invites us to pray by reading and meditating on today’s Gospel reading (Matthew 11: 16-19, 25-30).
The Collect of the Day:
Almighty and everlasting God,
by whose Spirit the whole body of the Church
is governed and sanctified:
hear our prayer which we offer for all your faithful people,
that in their vocation and ministry
they may serve you in holiness and truth
to the glory of your name;
through our Lord and Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Grant, O Lord, we beseech you,
that the course of this world may be so peaceably ordered
by your governance,
that your Church may joyfully serve you in all godly quietness;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
send down upon your Church
the riches of your Spirit,
and kindle in all who minister the gospel
your countless gifts of grace;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
‘We played the flute for you, and you did not dance; we wailed, and you did not mourn’ (Matthew 11: 19) … music at the Hiroshima Day commemorations at the Peace Pagoda in Milton Keynes (Patrick Comerford)
Patrick Comerford
We are in Ordinary Time in the Church Calendar and today is the Fifth Sunday after Trinity (Trinity V, 5 July 2026).
I hope to take part in the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford, this morning. Then, later in the day, I hope to enjoy the annual Greek Festival, Paniyiri, taking place this afternoon, from 12:30 to 5 in the grounds of the Greek Orthodox Church, with live music, dance, barbeque food, traditional Greek cakes, and stalls with Greek products.
Before today begins, however, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘We played the flute for you, and you did not dance; we wailed, and you did not mourn’ (Matthew 11: 19) … traditional Greek folk music celebrated at a restaurant in the old town in Rethymnon (Photograph: Patrick Comerford)
Matthew 11: 16-19, 25-30 (NRSVA):
[Jesus said:] 16 ‘But to what will I compare this generation? It is like children sitting in the market-places and calling to one another,
17 “We played the flute for you, and you did not dance;
we wailed, and you did not mourn.”
18 For John came neither eating nor drinking, and they say, “He has a demon”; 19 the Son of Man came eating and drinking, and they say, “Look, a glutton and a drunkard, a friend of tax-collectors and sinners!” Yet wisdom is vindicated by her deeds.’
25 At that time Jesus 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; 26 yes, Father, for such was your gracious will. 27 All things have been handed over to me by my Father; and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him.
28 ‘Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. 29 Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. 30 For my yoke is easy, and my burden is light.’
Imagine going to a wedding but not getting onto the floor and dancing (Photograph: Patrick Comerford)
Today’s Reflections:
Have you ever stayed up late, far too late, too late into the night, watching your favourite sport late at night on the television?
I have taken a personal decision not to watch any of this year’s World Cup fixtures in the US, as my own personal protest at the way FIFA has allowed Trump to hijack or abuse the World Cup for his own personal aggrandisement and for personal political opportunism. But I have been watching fixtures in Canada and Mexico, the co-host nations, and I am probably going to stay up late tonight and into the early hours of tomorrow morning to watch the match between England and Mexico in Mexico.
The World Cup matches that I have seen so far this summer, and those I have not watched but followed carefully, all offer gripping entertainment. And even when the team we support or the player we identify with does not get through, we keep on watching, waiting and hoping.
If this is you, if you sit on the edge of your chair rather than resting back on a comfortable cushion, then you know the difference between being a spectator and being a participant.
You don’t have to fly any flags from your window, or have your face painted to still enter into the spirit of great sporting events.
And if England gets through late tonight, early tomorrow morning, then the drama and excitement continue.
Entering into the spirit of a game moves us from being mere spectators to feeling we truly are participants … that every shout and every roar is a passionate response, is true encouragement, is wish fulfilment … the more passion the more we not only hope but believe that our team is going to win.
When we go to baptisms, weddings and funerals, the attitude we go with makes a world of difference: do I go as a spectator or as a participant?
Imagine going to a funeral and failing to offer sympathy to those who are grieving and mourning.
Imagine going to a wedding reception, but not taking your place at the table, not cheering the bride and groom, not getting onto the floor and dancing.
Sometimes we can get a little too precious, a little too worried about sending out the wrong signals. If we stand back, then like John the Baptist in this morning’s Gospel reading are we in danger of being reproached for being aloof from others (see Matthew 11: 18)?
If we enjoy ourselves, then, like Jesus in this morning’s Gospel reading, are we going to be seen as too interested in eating and drinking (verse 19; cf Romans 7: 15-16)?
When we go to church on Sundays, we have to ask ourselves whether we are here as spectators or as participants.
When we join in waves and chants at a football match, when we join in the dance at weddings, when we sing the hymns and enter into the prayers in church on a Sunday, we are moving from being observers and spectators to being participants.
The great opportunity for this transformation is provided Sunday after Sunday, in the invitation to move from being at the Liturgy to being in the Liturgy.
There is very little detail about the actual wedding of Rebekah in the first reading this morning (Genesis 24: 34-38, 42-49, 58-67). But if you have been to the Middle East, or you have seen Fiddler on the Roof, you know that dancing at Jewish weddings is traditionally a male celebration.
At funerals in many Mediterranean countries, open mourning and weeping is a sign not just of individual grief, but of public grief, and of the esteem the community holds for the person who has died.
These traditions were passed on through the generations – by children learning from adults, and by children teaching each other.
In this morning’s Gospel reading, we see how Christ has noticed this in the streets and the back alleys as he moves through the towns and cities.
He sees the children playing, the boys playing wedding dances, and the girls playing funeral wailing and mourning.
He notices the ways in which children can reproach each other for not joining in their playfulness:
We played the flute for you, and you did not dance; we wailed, and you did not mourn. (verse 17)
Even as he speaks, there is playfulness in the way Jesus phrases his observation, there is humour in the way he uses words that rhyme for dance and mourn at the end of each line of the children’s taunts.
Perhaps he is repeating an everyday rebuke at the time for people who stand back from what others are doing.
The boys playing tin whistles and tin drums are learning to become adult men. The girls wailing and beating their breasts in mock weeping are learning to become adult women. Each group is growing into the roles and rituals that will be expected of them when they mature.
Like all good children’s games, the point is the game, not who wins.
When we refuse to take part in the game, in the ritual, we refuse to take part in the shaping of society, we are in danger of denying our shared culture, denying our shared humanity.
If I stand back, detached, and remain a mere observer of the joys and sorrow in the lives of others, I am not sharing in their humanity.
And in not sharing in your humanity, I am failing to acknowledge that you too are made in the image and likeness of God.
But when we rejoice with people in their joys, and when we mourn with people in their sorrows, we are putting into practice what the doctrine of the Trinity teaches us about us being not only made in the image and likeness of God individually but communally and collectively too as humanity.
‘It is like children sitting in the market-places’ (Matthew 11: 16) … Samuel Johnson amid the Christmas lights in Market Square in Lichfield (Photograph: Patrick Comerford)
Today’s Prayers (Sunday 5 July 2026, Trinity V):
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 5 to 11 July 2026 (pp 16-17), is ‘Faith in the Midst of Fractures’. This theme is introduced today with a reflection by the Revd Godfrey Owino Adera, Anglican priest, theologian, and lecturer at Saint Paul’s University, Limuru, Kenya:
Kenya, like many parts of the world, faces a tangle of urgent challenges that call for a bold and compassionate response from the Church. Gender-based violence, rising teenage pregnancies, and the ongoing burden of HIV remain pressing concerns, intensified by economic inequality, youth unemployment, political division, and corruption. Climate change adds further strain, with droughts, floods, and environmental damage hitting the most vulnerable hardest. Questions of dignity and belonging also persist, particularly for women, young people, and minorities often pushed to the margins of both church and society.
Against this backdrop, the FeAST Conference in Limuru, close to my home, proved to be a deeply formative experience. FeAST brings Anglican theologians together to reflect on faith rooted in both tradition and lived experience. In Limuru, we explored the Nicene Creed from fresh perspectives, drawing on insights from Africa, Asia, Latin America, and the Caribbean, showing how theology is richest when shaped by lived experience and global solidarity.
Alongside the formal sessions, I had the privilege of leading Anglican worship using Kenyan liturgy. The service included singing, dancing, and a joyful rendition of ‘Nimetembea kote na hakuna kama Mungu,’ capturing the beauty and energy of African worship. These shared moments of joy and cultural expression made the conference not only intellectually engaging but also deeply human and spiritually uplifting.
Overall, FeAST strengthened my work on social justice in Kenya, offering fresh insights from new friends and practical tools to engage in difficult conversations with honesty, hope, and care.
The USPG prayer diary today (Sunday 5 July 2026, Trinity V) invites us to pray by reading and meditating on today’s Gospel reading (Matthew 11: 16-19, 25-30).
The Collect of the Day:
Almighty and everlasting God,
by whose Spirit the whole body of the Church
is governed and sanctified:
hear our prayer which we offer for all your faithful people,
that in their vocation and ministry
they may serve you in holiness and truth
to the glory of your name;
through our Lord and Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Grant, O Lord, we beseech you,
that the course of this world may be so peaceably ordered
by your governance,
that your Church may joyfully serve you in all godly quietness;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
send down upon your Church
the riches of your Spirit,
and kindle in all who minister the gospel
your countless gifts of grace;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
‘We played the flute for you, and you did not dance; we wailed, and you did not mourn’ (Matthew 11: 19) … music at the Hiroshima Day commemorations at the Peace Pagoda in Milton Keynes (Patrick Comerford)
29 April 2026
Daily prayer in Easter 2026:
25, Wednesday 29 April 2026
‘I have come as light into the world, so that everyone who believes in me should not remain in the darkness’ (John 12: 46) … looking out into the village of Piskopiano in Crete from the Church of the Transfiguration (Photograph: Patrick Comerford)
Patrick Comerford
Easter is a 50-day season, beginning on Easter Day (5 April 2026) and continuing until the Day of Pentecost (24 May 2026), or Whit Sunday. This week began with the Fourth Sunday of Easter (Easter IV, 26 April 2026), sometimes known as ‘Good Shepherd Sunday’.
The calendar of the Church of England in Common Worship today remembers Saint Catherine of Siena (1347-1380), Teacher of the Faith. Today also marks the 75th anniversary of the death of the philsopher Ludwig Wittgenstein, and I hope to say more about that anniversary in a blog posting later today. Later this evening, I hope to take part choir rehearsals in Saint Mary and Saint Giles Church, Stony Stratford. But, before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Whoever sees me sees him who sent me’ (John 12: 45) … the Ancient of Days depicted in a fresco in the Church of the Transfiguration in Piskopiano in Crete (Photograph: Patrick Comerford)
John 12: 44-50 (NRSVA):
44 Then Jesus cried aloud: ‘Whoever believes in me believes not in me but in him who sent me. 45 And whoever sees me sees him who sent me. 46 I have come as light into the world, so that everyone who believes in me should not remain in the darkness. 47 I do not judge anyone who hears my words and does not keep them, for I came not to judge the world, but to save the world. 48 The one who rejects me and does not receive my word has a judge; on the last day the word that I have spoken will serve as judge, 49 for I have not spoken on my own, but the Father who sent me has himself given me a commandment about what to say and what to speak. 50 And I know that his commandment is eternal life. What I speak, therefore, I speak just as the Father has told me.’
‘The Light of the World’ by William Holman Hunt (1827-1910) in a side chapel in Keble College, Oxford (Photograph: Patrick Comerford)
Today’s Reflections:
In the Gospel reading at the Eucharist today (John 12: 44-50), we come to the end of what is known as the ‘Book of Signs’ in Saint John’s Gospel (chapters 1 to 12). Through these seven signs, Christ clearly indicates who he is and what his mission is.
Today’s reading recapitulates all that Christ has said in the ‘Book of Signs’. We hear how Jesus ‘cried aloud’ and spoke. This gives extra emphasis to what he is proclaiming. It is once again a call to believe in Jesus where ‘believing in’ means much more than mere acceptance of the truth of his words. It implies too a personal commitment to Christ and to his mission.
To believe in Christ is also to believe in, to surrender oneself entirely to, the One who sent him, the Father. All through this Gospel, Jesus emphasises the inseparability of the Father and the Son.
The Father sends Christ as light into the world so that ‘whoever sees me sees him who sent me. I have come as light into the world, so that everyone who believes in me should not remain in the darkness’ (John 12: 45-46).
One of the first images of Christ that I remember being show as a child by my grandmother in her house in Cappoquin, Co Waterford, is Holman Hunt’s ‘The Light of the World’. It remains my favourite image of Christ and my favourite Pre-Raphaelite painting.
Saint Catherine of Siena, the Dominican doctor of the church remembered today, says, ‘It is only through shadows that one comes to know the light.’ Addressing Chrit in The Dialogue of Saint Catherine, where she touches topics on prayer, divine providence, and obedience, she writes, ‘You are the Fire that takes away the cold, illuminates the mind with its light, and causes me to know the truth’.
The ‘word’ of Christ is a challenge. It offers a way of living and of inter-relating with God, with others and with ourselves. Christ tells us that his Father’s commands – which he also observes – mean eternal life. Everything that Jesus did was the carrying out of his Father’s will. We are called to follow the same path, which is the way to total freedom.
But how do we follow that path, how do we walk that path?
During the week, I found myself re-reading the hymn ‘Attend and Keep this Happy Fast’ by the English Roman Catholic theologian and one-time Dominican priest, Roger Ruston. He has been strongly influential in Christian CND and similar movements. He is best known for both his careful critique of the ‘deterrence’ theory and the reliance on nuclear weapons and for his work on human rights, including his book Human Rights and the Image of God (SCM-Canterbury Press, 2004), and the conference with that name organised that year by the Dominican Justice and Peace Commission at Blackfriars, Oxford.
Roger Ruston’s insights have a pressing relevance in today’s dismal global political realities. He has also written a number of hymns that are informed by his theological priorities. His hymn ‘Attend and Keep this Happy Fast’ is based on Isaiah 58: 5-9 and expresses the idea that love is better than fasting, and looks to ‘the dawn your light will break’ and that time when ‘the glory of the Lord will shine’:
Attend and keep this happy fast
I preach to you this day.
Is this the fast that pleases me,
that takes your joy away?
Do I delight in sorrow’s dress,
says God, who reigns above,
the hanging head, the dismal look,
will they attract my love?
But is this not the fast I choose,
that shares the heavy load;
that seeks to bring the poor man in
who’s weary of the road;
that gives the hungry bread to eat,
to strangers gives a home;
that does not let you hide your face
from your own flesh and bone?
Then like the dawn your light will break,
to life you will be raised.
And all will praise the Lord for you;
be happy in your days.
The glory of the Lord will shine,
and in your steps his grace.
And when you call he’ll answer you;
He will not hide his face.
Christ is risen!
The Lord is risen indeed. Alleluia!
Rembering Mika Chrysaki who gave her name to Mika Villas in Piskopiano in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 29 April 2026):
I have been recalling my own grandmother in my reflections this morning. In my prayers, I am also remebering a family of dear friends in Crete who are burying a dear mother, mother-in-law and grandmother, in Iraklion this afternoon. Mika was a warm, welcoming member of the family, and her son proudly gave her name to the family hotel in Piskopiano in the hills above Hersonissos. I have stayed in or visited there countless times since the mid-1990s.
‘Prayer and Action in Pakistan’ provides the theme this week (26 April to 2 May 2026) in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), pp 50-51. This theme was introduced on Sunday with Reflections from the Revd Davidson Solanki, Senior Regional Manager for Asia and the Middle East.
The USPG Prayer Diary today (Wednesday 29 April 2026) invites us to pray:
Lord, bless the Church of Pakistan as they seek to serve all neighbours. Particularly after the devastation of the floods, may their acts of care demonstrate Christ’s love in action even across faiths.
The Collect:
God of compassion,
who gave your servant Catherine of Siena
a wondrous love of the passion of Christ:
grant that your people may be united to him in his majesty
and rejoice for ever in the revelation of his glory;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
God of truth,
whose Wisdom set her table
and invited us to eat the bread and drink the wine
of the kingdom:
help us to lay aside all foolishness
and to live and walk in the way of insight,
that we may come with Catherine to the eternal feast of heaven;
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
‘It is only through shadows that one comes to know the light’ … Saint Catherine of Siena seen in a window in Saint Giles Church, Cambridge (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
Easter is a 50-day season, beginning on Easter Day (5 April 2026) and continuing until the Day of Pentecost (24 May 2026), or Whit Sunday. This week began with the Fourth Sunday of Easter (Easter IV, 26 April 2026), sometimes known as ‘Good Shepherd Sunday’.
The calendar of the Church of England in Common Worship today remembers Saint Catherine of Siena (1347-1380), Teacher of the Faith. Today also marks the 75th anniversary of the death of the philsopher Ludwig Wittgenstein, and I hope to say more about that anniversary in a blog posting later today. Later this evening, I hope to take part choir rehearsals in Saint Mary and Saint Giles Church, Stony Stratford. But, before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Whoever sees me sees him who sent me’ (John 12: 45) … the Ancient of Days depicted in a fresco in the Church of the Transfiguration in Piskopiano in Crete (Photograph: Patrick Comerford)
John 12: 44-50 (NRSVA):
44 Then Jesus cried aloud: ‘Whoever believes in me believes not in me but in him who sent me. 45 And whoever sees me sees him who sent me. 46 I have come as light into the world, so that everyone who believes in me should not remain in the darkness. 47 I do not judge anyone who hears my words and does not keep them, for I came not to judge the world, but to save the world. 48 The one who rejects me and does not receive my word has a judge; on the last day the word that I have spoken will serve as judge, 49 for I have not spoken on my own, but the Father who sent me has himself given me a commandment about what to say and what to speak. 50 And I know that his commandment is eternal life. What I speak, therefore, I speak just as the Father has told me.’
‘The Light of the World’ by William Holman Hunt (1827-1910) in a side chapel in Keble College, Oxford (Photograph: Patrick Comerford)
Today’s Reflections:
In the Gospel reading at the Eucharist today (John 12: 44-50), we come to the end of what is known as the ‘Book of Signs’ in Saint John’s Gospel (chapters 1 to 12). Through these seven signs, Christ clearly indicates who he is and what his mission is.
Today’s reading recapitulates all that Christ has said in the ‘Book of Signs’. We hear how Jesus ‘cried aloud’ and spoke. This gives extra emphasis to what he is proclaiming. It is once again a call to believe in Jesus where ‘believing in’ means much more than mere acceptance of the truth of his words. It implies too a personal commitment to Christ and to his mission.
To believe in Christ is also to believe in, to surrender oneself entirely to, the One who sent him, the Father. All through this Gospel, Jesus emphasises the inseparability of the Father and the Son.
The Father sends Christ as light into the world so that ‘whoever sees me sees him who sent me. I have come as light into the world, so that everyone who believes in me should not remain in the darkness’ (John 12: 45-46).
One of the first images of Christ that I remember being show as a child by my grandmother in her house in Cappoquin, Co Waterford, is Holman Hunt’s ‘The Light of the World’. It remains my favourite image of Christ and my favourite Pre-Raphaelite painting.
Saint Catherine of Siena, the Dominican doctor of the church remembered today, says, ‘It is only through shadows that one comes to know the light.’ Addressing Chrit in The Dialogue of Saint Catherine, where she touches topics on prayer, divine providence, and obedience, she writes, ‘You are the Fire that takes away the cold, illuminates the mind with its light, and causes me to know the truth’.
The ‘word’ of Christ is a challenge. It offers a way of living and of inter-relating with God, with others and with ourselves. Christ tells us that his Father’s commands – which he also observes – mean eternal life. Everything that Jesus did was the carrying out of his Father’s will. We are called to follow the same path, which is the way to total freedom.
But how do we follow that path, how do we walk that path?
During the week, I found myself re-reading the hymn ‘Attend and Keep this Happy Fast’ by the English Roman Catholic theologian and one-time Dominican priest, Roger Ruston. He has been strongly influential in Christian CND and similar movements. He is best known for both his careful critique of the ‘deterrence’ theory and the reliance on nuclear weapons and for his work on human rights, including his book Human Rights and the Image of God (SCM-Canterbury Press, 2004), and the conference with that name organised that year by the Dominican Justice and Peace Commission at Blackfriars, Oxford.
Roger Ruston’s insights have a pressing relevance in today’s dismal global political realities. He has also written a number of hymns that are informed by his theological priorities. His hymn ‘Attend and Keep this Happy Fast’ is based on Isaiah 58: 5-9 and expresses the idea that love is better than fasting, and looks to ‘the dawn your light will break’ and that time when ‘the glory of the Lord will shine’:
Attend and keep this happy fast
I preach to you this day.
Is this the fast that pleases me,
that takes your joy away?
Do I delight in sorrow’s dress,
says God, who reigns above,
the hanging head, the dismal look,
will they attract my love?
But is this not the fast I choose,
that shares the heavy load;
that seeks to bring the poor man in
who’s weary of the road;
that gives the hungry bread to eat,
to strangers gives a home;
that does not let you hide your face
from your own flesh and bone?
Then like the dawn your light will break,
to life you will be raised.
And all will praise the Lord for you;
be happy in your days.
The glory of the Lord will shine,
and in your steps his grace.
And when you call he’ll answer you;
He will not hide his face.
Christ is risen!
The Lord is risen indeed. Alleluia!
Rembering Mika Chrysaki who gave her name to Mika Villas in Piskopiano in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 29 April 2026):
I have been recalling my own grandmother in my reflections this morning. In my prayers, I am also remebering a family of dear friends in Crete who are burying a dear mother, mother-in-law and grandmother, in Iraklion this afternoon. Mika was a warm, welcoming member of the family, and her son proudly gave her name to the family hotel in Piskopiano in the hills above Hersonissos. I have stayed in or visited there countless times since the mid-1990s.
‘Prayer and Action in Pakistan’ provides the theme this week (26 April to 2 May 2026) in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), pp 50-51. This theme was introduced on Sunday with Reflections from the Revd Davidson Solanki, Senior Regional Manager for Asia and the Middle East.
The USPG Prayer Diary today (Wednesday 29 April 2026) invites us to pray:
Lord, bless the Church of Pakistan as they seek to serve all neighbours. Particularly after the devastation of the floods, may their acts of care demonstrate Christ’s love in action even across faiths.
The Collect:
God of compassion,
who gave your servant Catherine of Siena
a wondrous love of the passion of Christ:
grant that your people may be united to him in his majesty
and rejoice for ever in the revelation of his glory;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
God of truth,
whose Wisdom set her table
and invited us to eat the bread and drink the wine
of the kingdom:
help us to lay aside all foolishness
and to live and walk in the way of insight,
that we may come with Catherine to the eternal feast of heaven;
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
‘It is only through shadows that one comes to know the light’ … Saint Catherine of Siena seen in a window in Saint Giles Church, Cambridge (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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21 January 2026
Saint Peter’s Church, Lingwood:
a 14th century Norfolk church
with a mediaeval wall painting
and an old church tower
Saint Peter’s Church in Lingwood, Norfolk, is about 13 km (8 miles) east of Norwich, off the A47 between Norwich and Great Yarmouth (Photograph: Patrick Comerford, 2026)
Patrick Comerford
We were at two funerals over two days last week, one after another, the first in Holy Trinity Church in Seer Green, a Chilterns village on the edge of Beaconsfield, Buckinghamshire, and the second in Saint Peter’s Church in Lingwood, Norfolk. We travelled through London three times over the two days and stayed in Norwich overnight, within sight of Norwich Cathedral.
Lingwood is close to the east edge of Norwich and one of a group of parishes that form a peninsula between the River Bure and River Yare, with the marshes beyond. The village is known for its railway station and its proximity to the Broads. It is about 13 km (8 miles) east of Norwich, off the A47 between Norwich and Great Yarmouth, and about 3.7 km (2.3 miles) south-west of Acle.
Lingwood is not listed in the Domesday Book but the name is of Anglo-Saxon origin and derives from the Old English for bank wood. Lingwood Railway Station opened in 1882 and remains a stop for services between Norwich and Great Yarmouth.
The civil parish of Lingwood was abolished in 1935 and merged with Burlingham. The village is part of the Broadland and Fakenham constituency and Jerome Mayhew has been the Conservative MP since 2019.
Inside Saint Peter’s Church on Church Road, Lingwood, facing the chancel and the east end (Photograph: Bishop Dan Jute, 2026)
Saint Peter’s Church on Church Road, Lingwood, dates from the 14th century and has been Grade I listed since 1962. The church is a little distance north of the village, set apart and slightly remote. It is disproportionately long, with no chancel arch and only a tympanum marking the transition from nave to chancel. The nave roof is the original roof from the late 15th century, but the chancel roof is later.
Saint Peter’s is a mediaeval parish church dating mainly from the 14th century, although the west tower is possibly older. The church is built of flint with limestone dressings, and there are slate roofs over the nave, chancel and south porch.
An evaluation of the church by the Norfolk Archaeological Unit in 2004 recovered fragments of a highly decorated medieval floor tile.
The east end, High Altar and East Window in Saint Peter’s Church, Lingwood (Photograph: Patrick Comerford, 2026)
The east end of the church has been heavily rebuilt in brick with tie irons. The original window was much wider and not so tall, and signs of the original sill can still be seen on either side of the present window. The three-light Perpendicular East Window was probably inserted in the 19th century and is one of the two areas of stained glass in the church. Above the centre cross is a small canopy of 14th century glass.
The altar is made of Austrian oak from a door originally in Saint Peter’s Church, North Burlingham. The words ‘Till he Come’ (I Corinthians 11: 26) are carved on the front edge of the altar and gilded. The altar frontals were given to the church in the mid-1980s.
The Laudian Communion rail has 17th century turned balusters, and was renovated in 1994 in memory of Selina Barber. The church plate includes an Elizabethan chalice (1567), an Elizabethan paten, a brass alms dish, a silver wine decanter (1729), and an Italian silver Communion bread box.
The Creed, Ten Commandments and Lord’s Prayer are displayed in four stone panels, two on each side of the altar and the east window (Photographs: Patrick Comerford, 2026)
The Creed, the Ten Commandments and the Lord’s Prayer are displayed in four stone panels, two on each side of the altar and the east window.
The chancel has a blocked north door or ‘priest’s door’, 15th century benches with poppy-head ends and figure carving on the arm rests, and a 14th century ogee-headed piscina in the south east corner of the chancel with a trefoil arch and a foliage terminal.
The south chancel wall has two two-light windows with late 13th century ‘Y’ tracery (1280-1300), and a priest’s door with plain hood mould stops. The chancel roof is modern with hardboard in between the timbers.
The organ built by Norman and Beard in 1911 is two-manual with seven stops and three couplers. It was restored in 1984.
The 14th century ogee-headed piscina in the south wall of the chancel (Photograph: Patrick Comerford, 2026)
There is no chancel arch, the break being formed by the lower ceiling and roof in the chancel. At this point, where the nave meets the chancel, a rood screen would once have stood.
The cross above the pulpit was given in memory of a previous rector, the Revd Ivor Welch.
The two two-light perpendicular windows in the south nave wall are divided by a staged buttress. The arches over the window openings are formed in alternate brick and flint voussoirs. There is a three-light Perpendicular north nave window.
The remains of a medieval wall painting of Saint Christopher, uncovered on the north nave wall in 1965 (Photograph: Patrick Comerford, 2026)
The upper half of a medieval wall painting in poor condition and depicting Saint Christopher was uncovered on the north nave wall in 1965.
A community quilt on the north wall was made in 1997 to celebrate a visit by the Bishop of Thetford. The panels were decorated by Lingwood organisations and the churches of the other parishes in the benefice: South Burlingham, Strumpshaw, Hassingham and Buckenham.
The octagonal font at the west end has a 13th century bowl (Photograph: Patrick Comerford, 2026)
The octagonal font at the west end has a plain octagonal bowl dating from the 13th century. The large centre base stem of the font is probably original, but the eight outer circular legs are 19th century replacements.
A set of royal arms of George IV (ca 1820) on the west wall above the tower arch may originally have been set on the tympanum.
A wooden screen and door have made the west tower into a vestry. The west tower was built in the late 13th century in the Early English style and is unbuttressed. The west window inside the vestry has plate tracery of this period and a hood mould above it with head stops. The belfry has only one bell, accessible only by ladder.
The crossed keys of Saint Peter on a window ledge on the south wall and a hassock at the font (Photographs: Patrick Comerford, 2026)
The south doorway is of the 14th century of the Decorated period. It has a hood mould above it, with good head stops. These figures have become weathered, but the one on the right can still be seen holding an axe. The north doorway leads to the church centre built in 2006, with a meeting room and kitchen and toilet facilities.
There are interesting memorials on the walls, the floor, behind the communion rail, under the organ, under the east end of the choir stalls on the north side, and along the aisle. The churchyard has graves going back hundreds of years. The registers dating back to 1537 have been deposited in the Norwich Archives.
After the funeral in Saint Peter’s Church, we went to a reception in Lingwood Village Hall which has a range of facilities, a fully stocked bar and a community café.
The puplit in Saint Peter’s Church, Lingwood (Photograph: Patrick Comerford, 2026)
• The Revd Christina Rees is the Associate Priest at Saint Peter’s Church, Lingwood, Norfolk. Sunday services are on the first, second and fourth Sundays at 9:45 am.
Inside Saint Peter’s Church, Lingwood, looking towards the nave and west end from the chancel (Photograph: Patrick Comerford, 2026)
Patrick Comerford
We were at two funerals over two days last week, one after another, the first in Holy Trinity Church in Seer Green, a Chilterns village on the edge of Beaconsfield, Buckinghamshire, and the second in Saint Peter’s Church in Lingwood, Norfolk. We travelled through London three times over the two days and stayed in Norwich overnight, within sight of Norwich Cathedral.
Lingwood is close to the east edge of Norwich and one of a group of parishes that form a peninsula between the River Bure and River Yare, with the marshes beyond. The village is known for its railway station and its proximity to the Broads. It is about 13 km (8 miles) east of Norwich, off the A47 between Norwich and Great Yarmouth, and about 3.7 km (2.3 miles) south-west of Acle.
Lingwood is not listed in the Domesday Book but the name is of Anglo-Saxon origin and derives from the Old English for bank wood. Lingwood Railway Station opened in 1882 and remains a stop for services between Norwich and Great Yarmouth.
The civil parish of Lingwood was abolished in 1935 and merged with Burlingham. The village is part of the Broadland and Fakenham constituency and Jerome Mayhew has been the Conservative MP since 2019.
Inside Saint Peter’s Church on Church Road, Lingwood, facing the chancel and the east end (Photograph: Bishop Dan Jute, 2026)
Saint Peter’s Church on Church Road, Lingwood, dates from the 14th century and has been Grade I listed since 1962. The church is a little distance north of the village, set apart and slightly remote. It is disproportionately long, with no chancel arch and only a tympanum marking the transition from nave to chancel. The nave roof is the original roof from the late 15th century, but the chancel roof is later.
Saint Peter’s is a mediaeval parish church dating mainly from the 14th century, although the west tower is possibly older. The church is built of flint with limestone dressings, and there are slate roofs over the nave, chancel and south porch.
An evaluation of the church by the Norfolk Archaeological Unit in 2004 recovered fragments of a highly decorated medieval floor tile.
The east end, High Altar and East Window in Saint Peter’s Church, Lingwood (Photograph: Patrick Comerford, 2026)
The east end of the church has been heavily rebuilt in brick with tie irons. The original window was much wider and not so tall, and signs of the original sill can still be seen on either side of the present window. The three-light Perpendicular East Window was probably inserted in the 19th century and is one of the two areas of stained glass in the church. Above the centre cross is a small canopy of 14th century glass.
The altar is made of Austrian oak from a door originally in Saint Peter’s Church, North Burlingham. The words ‘Till he Come’ (I Corinthians 11: 26) are carved on the front edge of the altar and gilded. The altar frontals were given to the church in the mid-1980s.
The Laudian Communion rail has 17th century turned balusters, and was renovated in 1994 in memory of Selina Barber. The church plate includes an Elizabethan chalice (1567), an Elizabethan paten, a brass alms dish, a silver wine decanter (1729), and an Italian silver Communion bread box.
The Creed, Ten Commandments and Lord’s Prayer are displayed in four stone panels, two on each side of the altar and the east window (Photographs: Patrick Comerford, 2026)
The Creed, the Ten Commandments and the Lord’s Prayer are displayed in four stone panels, two on each side of the altar and the east window.
The chancel has a blocked north door or ‘priest’s door’, 15th century benches with poppy-head ends and figure carving on the arm rests, and a 14th century ogee-headed piscina in the south east corner of the chancel with a trefoil arch and a foliage terminal.
The south chancel wall has two two-light windows with late 13th century ‘Y’ tracery (1280-1300), and a priest’s door with plain hood mould stops. The chancel roof is modern with hardboard in between the timbers.
The organ built by Norman and Beard in 1911 is two-manual with seven stops and three couplers. It was restored in 1984.
The 14th century ogee-headed piscina in the south wall of the chancel (Photograph: Patrick Comerford, 2026)
There is no chancel arch, the break being formed by the lower ceiling and roof in the chancel. At this point, where the nave meets the chancel, a rood screen would once have stood.
The cross above the pulpit was given in memory of a previous rector, the Revd Ivor Welch.
The two two-light perpendicular windows in the south nave wall are divided by a staged buttress. The arches over the window openings are formed in alternate brick and flint voussoirs. There is a three-light Perpendicular north nave window.
The remains of a medieval wall painting of Saint Christopher, uncovered on the north nave wall in 1965 (Photograph: Patrick Comerford, 2026)
The upper half of a medieval wall painting in poor condition and depicting Saint Christopher was uncovered on the north nave wall in 1965.
A community quilt on the north wall was made in 1997 to celebrate a visit by the Bishop of Thetford. The panels were decorated by Lingwood organisations and the churches of the other parishes in the benefice: South Burlingham, Strumpshaw, Hassingham and Buckenham.
The octagonal font at the west end has a 13th century bowl (Photograph: Patrick Comerford, 2026)
The octagonal font at the west end has a plain octagonal bowl dating from the 13th century. The large centre base stem of the font is probably original, but the eight outer circular legs are 19th century replacements.
A set of royal arms of George IV (ca 1820) on the west wall above the tower arch may originally have been set on the tympanum.
A wooden screen and door have made the west tower into a vestry. The west tower was built in the late 13th century in the Early English style and is unbuttressed. The west window inside the vestry has plate tracery of this period and a hood mould above it with head stops. The belfry has only one bell, accessible only by ladder.
The crossed keys of Saint Peter on a window ledge on the south wall and a hassock at the font (Photographs: Patrick Comerford, 2026)
The south doorway is of the 14th century of the Decorated period. It has a hood mould above it, with good head stops. These figures have become weathered, but the one on the right can still be seen holding an axe. The north doorway leads to the church centre built in 2006, with a meeting room and kitchen and toilet facilities.
There are interesting memorials on the walls, the floor, behind the communion rail, under the organ, under the east end of the choir stalls on the north side, and along the aisle. The churchyard has graves going back hundreds of years. The registers dating back to 1537 have been deposited in the Norwich Archives.
After the funeral in Saint Peter’s Church, we went to a reception in Lingwood Village Hall which has a range of facilities, a fully stocked bar and a community café.
The puplit in Saint Peter’s Church, Lingwood (Photograph: Patrick Comerford, 2026)
• The Revd Christina Rees is the Associate Priest at Saint Peter’s Church, Lingwood, Norfolk. Sunday services are on the first, second and fourth Sundays at 9:45 am.
Inside Saint Peter’s Church, Lingwood, looking towards the nave and west end from the chancel (Photograph: Patrick Comerford, 2026)
15 January 2026
Daily prayer in Christmas 2025-2026:
22, Thursday 15 January 2026
‘If it be your will / If there is a choice / Let the rivers fill / Let the hills rejoice’ (Leonard Cohen) … winter in Regent's Park, London, yesterday (Photograph: Patrick Comerford, 2026)
Patrick Comerford
The 40-day season of Christmas continues until Candlemas or the Feast of the Presentation (2 February). This week began with the First Sunday of Epiphany (Epiphany I, 11 January 2026), with readings that focus on the Baptism of Christ.
We were at a funeral in Seer Green, near Beaconsfield, yesterday afternoon, and from there we travelled through London and have been staying overnight within view of Norwich Cathedral. We are attending a second funeral later this morning of a priest-friend in Lingwood, a small Norfolk village. Meanwhile, before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Leonard Cohen on stage in Dublin at the Royal Hospital, Kilmainham, Dublin (Photograph: Patrick Comerford)
Mark 1: 40-45 (NRSVA):
40 A leper came to him begging him, and kneeling he said to him, ‘If you choose, you can make me clean.’ 41 Moved with pity, Jesus stretched out his hand and touched him, and said to him, ‘I do choose. Be made clean!’ 42 Immediately the leprosy left him, and he was made clean. 43 After sternly warning him he sent him away at once, 44 saying to him, ‘See that you say nothing to anyone; but go, show yourself to the priest, and offer for your cleansing what Moses commanded, as a testimony to them.’ 45 But he went out and began to proclaim it freely, and to spread the word, so that Jesus could no longer go into a town openly, but stayed out in the country; and people came to him from every quarter.
Abandoned houses on Spinalónga, off the coast of Crete, Europe’s last ‘leper colony’ (Photograph: Patrick Comerford)
Today’s Reflections:
This morning’s Gospel reading at the Eucharist (Mark 1: 40-45) follows yesterday’s story of Christ healing Simon Peter’s mother-in-law with another healing story, the healing of a man with leprosy. Jesus stretches out his hand and touches the man, who is made clean and restored to health and his place in his community, socially, economically and religiously.
In today’s reading, and in a similar healing story in Saint Luke’s Gospel (see Luke 5: 12-16), Jesus tells the man to stay quiet, to ‘say nothing to anyone’ (Mark 1: 43), ‘to tell no one’ (Luke 5: 14). But why?
I have often said with humour, but with full sincerity, that when my coffin is being taken into the church at my funeral (later than sooner, I hope), that I want to hear Leonard Cohen’s ‘If it be your will’ … and when my coffin is being carried out I want to hear his ‘Dance me to the end of love.’
So often I want to be in control. I want to control the agenda, I want to control conversations, I want to control discussions. And I particularly want to control the words I use, the words others are going to hear me say.
And so, I am humbled at times when I listen to Leonard Cohen’s song, ‘If it be your will.’
I was at most of Leonard Cohen’s concerts in Ireland. He ended many of those concerts singing this poem, which for me is about submission to God’s will, accepting God’s will, leaving God in control of my spirit:
Leonard Cohen sings of his nearly complete subjection to the divine will.
If he is told to be silent, he will be silent; if he is told to sing, he will sing.
If he is allowed to express his true voice (‘if a voice be true’), he will sing in praise of God from ‘this broken hill’ … from Calvary?
The mercy of God, the compassion of God, the love of God, redeems the burning hearts in hell … if it is God’s will.
Leonard Cohen’s great hope in this will leads to prayer, to the one who can ‘make us well’ if we devote ourselves to God, pray to God, sing to God.
But he still prays to God to act on behalf of the suffering.
Cajoling God in song and poetry, Cohen says God has the power to ‘end this night’ of the darkness of the human condition, in which people are dressed in only dirty ‘rags of light’ that are fragmented, that are not fully whole and illuminated.
In this song, I imagine Christ on the cross as he speaks to God the Father as his agony comes to its close:
If it be your will
That I speak no more
And my voice be still
As it was before.
The broken hill is Golgotha where he has been crucified, the rugged and rocky Mount of Calvary.
‘Let the rivers fill’ may refer to the water of his thirst, the water of his sweat, the water that streams from his side, the waters of baptism, the Living Water that will never leave us to thirst.
If it be your will
To make us well
Let your mercy spill
On all these burning hearts in hell.
Advent is a time of waiting. The Dominican theologian Cardinal Timothy Radcliffe says: ‘We must wait for the resurrection to break the silence of the tomb.’ We must speak up when it is necessary, and to have the courage to speak is ‘ultimately founded upon the courage to listen.’
But at the grave, at times of desolation, at times when there is no answer, we may also be called to be silent.
Leonard Cohen, If it be your will:
If it be your will
That I speak no more
And my voice be still
As it was before
I will speak no more
I shall abide until
I am spoken for
If it be your will
If it be your will
That a voice be true
From this broken hill
I will sing to you
From this broken hill
All your praises they shall ring
If it be your will
To let me sing
From this broken hill
All your praises they shall ring
If it be your will
To let me sing
If it be your will
If there is a choice
Let the rivers fill
Let the hills rejoice
Let your mercy spill
On all these burning hearts in hell
If it be your will
To make us well
And draw us near
And bind us tight
All your children here
In their rags of light
In our rags of light
All dressed to kill
And end this night
If it be your will
If it be your will.
‘From this broken hill / All your praises they shall ring / If it be your will’ (Leonard Cohen) … in the mountains in Siburan, near Kuching in Sarawak (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 15 January 2026):
The theme this week (11-17 January 2026) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Gaza Crisis Response’ (pp 18-19). This theme was introduced on Sunday with a Programme Update from the Diocese of Jerusalem.
The USPG Prayer Diary today (Thursday 15 January 2026) invites us to pray:
Lord, we thank you for the Church and Christians in Israel, Gaza and the West Bank. Strengthen them and draw them closer to you in prayer and dependence, reassured by the hope in your Word.
The Collect:
Eternal Father,
who at the baptism of Jesus
revealed him to be your Son,
anointing him with the Holy Spirit:
grant to us, who are born again by water and the Spirit,
that we may be faithful to our calling as your adopted children;
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 of all time and eternity,
you opened the heavens and revealed yourself as Father
in the baptism of Jesus your beloved Son:
by the power of your Spirit
complete the heavenly work of our rebirth
through the waters of the new creation;
through Jesus Christ our Lord.
Additional Collect:
Heavenly Father,
at the Jordan you revealed Jesus as your Son:
may we recognize him as our Lord
and know ourselves to be your beloved children;
through Jesus Christ our Saviour.
Yesterday’s Reflections
Continued Tomorrow
‘If It Be Your Will’ … Leonard Cohen and The Webb Sisters, Live in London
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
The 40-day season of Christmas continues until Candlemas or the Feast of the Presentation (2 February). This week began with the First Sunday of Epiphany (Epiphany I, 11 January 2026), with readings that focus on the Baptism of Christ.
We were at a funeral in Seer Green, near Beaconsfield, yesterday afternoon, and from there we travelled through London and have been staying overnight within view of Norwich Cathedral. We are attending a second funeral later this morning of a priest-friend in Lingwood, a small Norfolk village. Meanwhile, before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Leonard Cohen on stage in Dublin at the Royal Hospital, Kilmainham, Dublin (Photograph: Patrick Comerford)
Mark 1: 40-45 (NRSVA):
40 A leper came to him begging him, and kneeling he said to him, ‘If you choose, you can make me clean.’ 41 Moved with pity, Jesus stretched out his hand and touched him, and said to him, ‘I do choose. Be made clean!’ 42 Immediately the leprosy left him, and he was made clean. 43 After sternly warning him he sent him away at once, 44 saying to him, ‘See that you say nothing to anyone; but go, show yourself to the priest, and offer for your cleansing what Moses commanded, as a testimony to them.’ 45 But he went out and began to proclaim it freely, and to spread the word, so that Jesus could no longer go into a town openly, but stayed out in the country; and people came to him from every quarter.
Abandoned houses on Spinalónga, off the coast of Crete, Europe’s last ‘leper colony’ (Photograph: Patrick Comerford)
Today’s Reflections:
This morning’s Gospel reading at the Eucharist (Mark 1: 40-45) follows yesterday’s story of Christ healing Simon Peter’s mother-in-law with another healing story, the healing of a man with leprosy. Jesus stretches out his hand and touches the man, who is made clean and restored to health and his place in his community, socially, economically and religiously.
In today’s reading, and in a similar healing story in Saint Luke’s Gospel (see Luke 5: 12-16), Jesus tells the man to stay quiet, to ‘say nothing to anyone’ (Mark 1: 43), ‘to tell no one’ (Luke 5: 14). But why?
I have often said with humour, but with full sincerity, that when my coffin is being taken into the church at my funeral (later than sooner, I hope), that I want to hear Leonard Cohen’s ‘If it be your will’ … and when my coffin is being carried out I want to hear his ‘Dance me to the end of love.’
So often I want to be in control. I want to control the agenda, I want to control conversations, I want to control discussions. And I particularly want to control the words I use, the words others are going to hear me say.
And so, I am humbled at times when I listen to Leonard Cohen’s song, ‘If it be your will.’
I was at most of Leonard Cohen’s concerts in Ireland. He ended many of those concerts singing this poem, which for me is about submission to God’s will, accepting God’s will, leaving God in control of my spirit:
Leonard Cohen sings of his nearly complete subjection to the divine will.
If he is told to be silent, he will be silent; if he is told to sing, he will sing.
If he is allowed to express his true voice (‘if a voice be true’), he will sing in praise of God from ‘this broken hill’ … from Calvary?
The mercy of God, the compassion of God, the love of God, redeems the burning hearts in hell … if it is God’s will.
Leonard Cohen’s great hope in this will leads to prayer, to the one who can ‘make us well’ if we devote ourselves to God, pray to God, sing to God.
But he still prays to God to act on behalf of the suffering.
Cajoling God in song and poetry, Cohen says God has the power to ‘end this night’ of the darkness of the human condition, in which people are dressed in only dirty ‘rags of light’ that are fragmented, that are not fully whole and illuminated.
In this song, I imagine Christ on the cross as he speaks to God the Father as his agony comes to its close:
If it be your will
That I speak no more
And my voice be still
As it was before.
The broken hill is Golgotha where he has been crucified, the rugged and rocky Mount of Calvary.
‘Let the rivers fill’ may refer to the water of his thirst, the water of his sweat, the water that streams from his side, the waters of baptism, the Living Water that will never leave us to thirst.
If it be your will
To make us well
Let your mercy spill
On all these burning hearts in hell.
Advent is a time of waiting. The Dominican theologian Cardinal Timothy Radcliffe says: ‘We must wait for the resurrection to break the silence of the tomb.’ We must speak up when it is necessary, and to have the courage to speak is ‘ultimately founded upon the courage to listen.’
But at the grave, at times of desolation, at times when there is no answer, we may also be called to be silent.
Leonard Cohen, If it be your will:
If it be your will
That I speak no more
And my voice be still
As it was before
I will speak no more
I shall abide until
I am spoken for
If it be your will
If it be your will
That a voice be true
From this broken hill
I will sing to you
From this broken hill
All your praises they shall ring
If it be your will
To let me sing
From this broken hill
All your praises they shall ring
If it be your will
To let me sing
If it be your will
If there is a choice
Let the rivers fill
Let the hills rejoice
Let your mercy spill
On all these burning hearts in hell
If it be your will
To make us well
And draw us near
And bind us tight
All your children here
In their rags of light
In our rags of light
All dressed to kill
And end this night
If it be your will
If it be your will.
‘From this broken hill / All your praises they shall ring / If it be your will’ (Leonard Cohen) … in the mountains in Siburan, near Kuching in Sarawak (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 15 January 2026):
The theme this week (11-17 January 2026) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Gaza Crisis Response’ (pp 18-19). This theme was introduced on Sunday with a Programme Update from the Diocese of Jerusalem.
The USPG Prayer Diary today (Thursday 15 January 2026) invites us to pray:
Lord, we thank you for the Church and Christians in Israel, Gaza and the West Bank. Strengthen them and draw them closer to you in prayer and dependence, reassured by the hope in your Word.
The Collect:
Eternal Father,
who at the baptism of Jesus
revealed him to be your Son,
anointing him with the Holy Spirit:
grant to us, who are born again by water and the Spirit,
that we may be faithful to our calling as your adopted children;
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 of all time and eternity,
you opened the heavens and revealed yourself as Father
in the baptism of Jesus your beloved Son:
by the power of your Spirit
complete the heavenly work of our rebirth
through the waters of the new creation;
through Jesus Christ our Lord.
Additional Collect:
Heavenly Father,
at the Jordan you revealed Jesus as your Son:
may we recognize him as our Lord
and know ourselves to be your beloved children;
through Jesus Christ our Saviour.
Yesterday’s Reflections
Continued Tomorrow
‘If It Be Your Will’ … Leonard Cohen and The Webb Sisters, Live in London
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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25 October 2025
Daily prayer in Ordinary Time 2025:
166, Saturday 25 October 2025
‘A man had a fig tree planted in his vineyard …’ (Luke 13: 6) … a surviving fig tree beside a former small vineyard that has been cleared near the beach in Platanias east of Rethymnon in Crete (Photograph: Patrick Comerford, 2025)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar, and tomorrow is the Last Sunday after Trinity. Today, the calendar of the Church of England in Common Worship remembers Saint Crispin and Saint Crispinian, Martyrs at Rome, ca 287.
I hope to spend much of today waiting for a declaration after the Presidential election in Ireland. In my prayers this morning I am giving thanks for the benefits of democracy, and for the strong social witness of President Michael D Higgins during his 14 years in office. I am also praying for family members who are attending a family funeral in Kuching today.
This is the last weekend of October, and the storms over the last few days have been a reminder, if we ever needed it, that summer is truly over. The clocks go back an hour later tonight, early tomorrow morning, at 2 am, oand time in the UK and Ireland switches back from Daylight Saving Time (DST) or British Summer Time (BST) to Standard Time or Greenwich Mean Time. Before today begins, meanwhile, before having breakfast, I am taking some quiet time early this morning to give thanks, and for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The Friary Clock Tower in Lichfield … why were the workers killed accidentally in the Tower of Siloam? (Photograph: Patrick Comerford, 2025)
Luke 13: 1-9 (NRSVA):
1 At that very time there were some present who told him about the Galileans whose blood Pilate had mingled with their sacrifices. 2 He asked them, ‘Do you think that because these Galileans suffered in this way they were worse sinners than all other Galileans? 3 No, I tell you; but unless you repent, you will all perish as they did. 4 Or those eighteen who were killed when the tower of Siloam fell on them – do you think that they were worse offenders than all the others living in Jerusalem? 5 No, I tell you; but unless you repent, you will all perish just as they did.’
6 Then he told this parable: ‘A man had a fig tree planted in his vineyard; and he came looking for fruit on it and found none. 7 So he said to the gardener, “See here! For three years I have come looking for fruit on this fig tree, and still I find none. Cut it down! Why should it be wasting the soil?” 8 He replied, “Sir, let it alone for one more year, until I dig round it and put manure on it. 9 If it bears fruit next year, well and good; but if not, you can cut it down”.’
A lost vineyard in Platanias near Rethymnon in Crete … fig trees at either end helped to protect the vines against winds from the sea and mountain and to hold the soil and water (Photograph: Patrick Comerford)
Today’s Reflection:
Some years ago, in an address at the Pontifical University in Saint Patrick’s College, Maynooth, Bishop John Kirby spoke of the way many people ask why we are relatively prosperous while so many people live in poverty. But, he said, we need to realise instead that we are relatively prosperous in rich countries in the northern hemisphere precisely because so many people live in poverty and hunger and thirst in the two-thirds world.
In the middle of the economic crisis in Greece some years ago, the Greek Prime Minister accused other European leaders of failing to put compassion into action, and warned of the danger of Greece becoming ‘a warehouse of souls.’
Emphasising the spiritual without understanding the world we live in leads to us being irrelevant. On the other hand, actively doing good, without any deep and truly spiritual foundations, leads to burn-out and disillusion. Of course, we are called to hunger and thirst for righteousness (Matthew 5: 6). But wishing is not enough. Christ reminds us in today’s Gospel reading that we are called to bear fruit too … and he is patient in waiting for faith to produce fruit.
These thoughts are interesting preludes to today’s Gospel reading (Luke 13: 1-9), when we hear of the chilling and horrific deaths of two groups of people that made headline news at the time.
We all know that people often ask why God allows bad things to happen to good people. In this reading there are two examples. In the first case, it was Galileans at prayer in the Temple who were slaughtered in their innocence, and who then, sacrilegiously, had their blood mixed with the Temple sacrifices. In the second case, innocent building workers, working on the Tower of Siloam near the Temple, died when the work collapsed on top of them.
In those days, it was a common belief that pain and premature death were signs of God’s adverse judgment. We think like that today: how often do people think those who are sick, suffer infirmities, have injuries, die because they cannot afford health care? They do not die because they cannot afford healthcare – they die because governments prefer to spend money on weapons and wars or in giving tax breaks to the rich, rather than spending money on health care for those who need it.
The first group in this Gospel reading, a group of Galileans, from Christ’s own home province, believed they were doing God’s will as they worshipped in the Temple. But they were killed intentionally as they sacrificed to God in the Temple. Even in death, they were degraded further when, on Pilate’s orders, their blood was mixed with the blood of the Temple sacrifices.
Think of the horror we feel when people are murdered at worship in attacks on churches, synagogues or mosques, or Oscar Romero saying Mass 45 years ago in San Salvador (24 March 1980).
The second group in the Gospel reading, numbering 18 in all, were building workers who were killed accidentally as they were building the Tower of Siloam.
Think of our horror today at people who die randomly or accidentally, not because of their own mistakes or sinfulness: people who die sleeping in their own homes at night during Russian attacks on Ukrainian cities; children who die in attacks on hospitals or schools in Gaza; people who die daily of hunger and poverty; children born to die because they are HIV +, because their parents live in poverty, or other circumstances not of their choosing such as Trump’s capricious cancellation of US financial support; the children who die in treacherous sea crossings in the English Channel or in the Mediterranean …
How easy it is to talk about ‘innocent victims’ – of wars, of AIDS, of gangland killings – as though some people are ‘guilty victims’ who deserve to die like that anyway.
But in both cases in our Gospel reading – in all these cases – Christ says no, there is no link between an early and an unjust death and the sins of the past or the sins of past generations.
In both stories, we could explain away what we might otherwise see as the inexplicable way God allows other people to suffer and die by saying they brought it on themselves by their sins, or the sins of their ancestors … or, in today’s language, by saying they cannot afford to pay for health care, or they bring it upon themselves by their lifestyle, or they need to pull themselves up by their bootstraps, or they ought to stay in their own countries.
My compassion is the victim of my hidden values, and so others become the victims.
Many may have expected Christ to say that their deaths were in punishment for their rebellious behaviour, in the case of the Galilean rebels, or collaborative behaviour, in the case of the workers who were building a water supply system for the Roman occupiers.
Is Christ indifferent to political and environmental disasters?
Instead of meeting those expectations, Christ teaches that death comes to everyone, regardless of how sinful I am, regardless of my birth, politics or social background, or – even more certainly – my smug sense of religious pride and righteousness. And he goes on to teach how we each need to repent – even when, in the eyes of others, we do not appear to need repentance.
Seek the Lord while he may be found,
call upon him while he is near …
It is so tempting to excuse or dismiss the sufferings of others. To say they brought it on themselves offers us an opt-out: we can claim to have compassion, but need not respond to it, nor need to do anything to challenge the injustices that are the underlying causes of this suffering.
Yet, in the parable of the fig tree, we are called on to wait, we are urged not to be too hasty in our judgment on those who seem in our eyes to do nothing to improve their lot.
It makes logical, economic and financial sense for the owner to want to chop down the fig tree – after all, not only is it taking up space, but it also costs in terms of time, tending, feeding, caring and nurturing. The owner knows what it is to make a quick profit, and if the quick profit is not coming soon enough he wants to cut his losses.
It takes much tender care and many years – at least three years – for a fig tree to bear fruit. And even then, in a vineyard, the figs are not a profit – they are a bonus.
Even if a fig tree bears early fruit, the Mosaic Law said it could not be harvested for three years, and the fruit gathered in the fourth year was going to offered as the first fruits. Only in the fifth year, then, could the fruit be eaten.
So, if this tree was chopped down, and another put its place, it would take longer still to get fruit that could be eaten or sold. In his quest for a quick profit, the owner of the vineyard shows little knowledge about the reality of economics.
The gardener, who has nothing at stake, turns out to be the one who not only has compassion, but has deep-seated wisdom too. The gardener, who is never going to benefit from the owner’s profits, can see the tree’s potential, is willing to let be and wait, knowing what the fig tree is today and what it can do in the future.
But we can decide where we place our trust – in the values that I think serve me but serve the rich, the powerful and the oppressor, or in the God who sees our plight, who hears our cry, and who comes in Christ to deliver us.
Seek the Lord while he may be found,
call upon him while he is near …
Figs ripening on a fig tree near the beach at Platanias, east of Rethymnon in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 25 October 2025):
The theme this week (19 to 25 October) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘Advancing Theological Education for Young Women in Africa’ (pp 48-49). This theme was introduced last Sunday with reflections from Esmeralda (Essie) Pato, Chair of the Communion-Wide Advisory Group for USPG; she is based in Johannesburg, South Africa.
The USPG Prayer Diary today (Friday 24 October 2025, United Nations Day) invites us to pray:
Lord, bless Essie in her leadership of the Communion-Wide Advisory Group for USPG. Grant her wisdom and strength as she guides the mission, inspiring others to serve faithfully.
The Collect:
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.
The Post Communion Prayer:
We praise and thank you, O Christ, for this sacred feast:
for here we receive you,
here the memory of your passion is renewed,
here our minds are filled with grace,
and here a pledge of future glory is given,
when we shall feast at that table where you reign
with all your saints for ever.
Additional Collect:
God, our judge and saviour,
teach us to be open to your truth
and to trust in your love,
that we may live each day
with confidence in the salvation which is given
through Jesus Christ our Lord.
Collect on the Eve of Last Sunday after Trinity:
Blessed Lord,
who caused all holy Scriptures to be written for our learning:
help us so to hear them,
to read, mark, learn and inwardly digest them
that, through patience, and the comfort of your holy word,
we may embrace and for ever hold fast
the hope of everlasting life,
which you have given us in our Saviour Jesus Christ,
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
Vines in a small abandoned vineyard near the bus top in Platanias, east of Rethymnon (Photograph: Patrick Comerford, 2025)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
The bell tower beside the Cathedral in Rethymnon, with a clock dating from 1899 … the clocks go back an hour tonight (Photograph: Patrick Comerford, 2025)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar, and tomorrow is the Last Sunday after Trinity. Today, the calendar of the Church of England in Common Worship remembers Saint Crispin and Saint Crispinian, Martyrs at Rome, ca 287.
I hope to spend much of today waiting for a declaration after the Presidential election in Ireland. In my prayers this morning I am giving thanks for the benefits of democracy, and for the strong social witness of President Michael D Higgins during his 14 years in office. I am also praying for family members who are attending a family funeral in Kuching today.
This is the last weekend of October, and the storms over the last few days have been a reminder, if we ever needed it, that summer is truly over. The clocks go back an hour later tonight, early tomorrow morning, at 2 am, oand time in the UK and Ireland switches back from Daylight Saving Time (DST) or British Summer Time (BST) to Standard Time or Greenwich Mean Time. Before today begins, meanwhile, before having breakfast, I am taking some quiet time early this morning to give thanks, and for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The Friary Clock Tower in Lichfield … why were the workers killed accidentally in the Tower of Siloam? (Photograph: Patrick Comerford, 2025)
Luke 13: 1-9 (NRSVA):
1 At that very time there were some present who told him about the Galileans whose blood Pilate had mingled with their sacrifices. 2 He asked them, ‘Do you think that because these Galileans suffered in this way they were worse sinners than all other Galileans? 3 No, I tell you; but unless you repent, you will all perish as they did. 4 Or those eighteen who were killed when the tower of Siloam fell on them – do you think that they were worse offenders than all the others living in Jerusalem? 5 No, I tell you; but unless you repent, you will all perish just as they did.’
6 Then he told this parable: ‘A man had a fig tree planted in his vineyard; and he came looking for fruit on it and found none. 7 So he said to the gardener, “See here! For three years I have come looking for fruit on this fig tree, and still I find none. Cut it down! Why should it be wasting the soil?” 8 He replied, “Sir, let it alone for one more year, until I dig round it and put manure on it. 9 If it bears fruit next year, well and good; but if not, you can cut it down”.’
A lost vineyard in Platanias near Rethymnon in Crete … fig trees at either end helped to protect the vines against winds from the sea and mountain and to hold the soil and water (Photograph: Patrick Comerford)
Today’s Reflection:
Some years ago, in an address at the Pontifical University in Saint Patrick’s College, Maynooth, Bishop John Kirby spoke of the way many people ask why we are relatively prosperous while so many people live in poverty. But, he said, we need to realise instead that we are relatively prosperous in rich countries in the northern hemisphere precisely because so many people live in poverty and hunger and thirst in the two-thirds world.
In the middle of the economic crisis in Greece some years ago, the Greek Prime Minister accused other European leaders of failing to put compassion into action, and warned of the danger of Greece becoming ‘a warehouse of souls.’
Emphasising the spiritual without understanding the world we live in leads to us being irrelevant. On the other hand, actively doing good, without any deep and truly spiritual foundations, leads to burn-out and disillusion. Of course, we are called to hunger and thirst for righteousness (Matthew 5: 6). But wishing is not enough. Christ reminds us in today’s Gospel reading that we are called to bear fruit too … and he is patient in waiting for faith to produce fruit.
These thoughts are interesting preludes to today’s Gospel reading (Luke 13: 1-9), when we hear of the chilling and horrific deaths of two groups of people that made headline news at the time.
We all know that people often ask why God allows bad things to happen to good people. In this reading there are two examples. In the first case, it was Galileans at prayer in the Temple who were slaughtered in their innocence, and who then, sacrilegiously, had their blood mixed with the Temple sacrifices. In the second case, innocent building workers, working on the Tower of Siloam near the Temple, died when the work collapsed on top of them.
In those days, it was a common belief that pain and premature death were signs of God’s adverse judgment. We think like that today: how often do people think those who are sick, suffer infirmities, have injuries, die because they cannot afford health care? They do not die because they cannot afford healthcare – they die because governments prefer to spend money on weapons and wars or in giving tax breaks to the rich, rather than spending money on health care for those who need it.
The first group in this Gospel reading, a group of Galileans, from Christ’s own home province, believed they were doing God’s will as they worshipped in the Temple. But they were killed intentionally as they sacrificed to God in the Temple. Even in death, they were degraded further when, on Pilate’s orders, their blood was mixed with the blood of the Temple sacrifices.
Think of the horror we feel when people are murdered at worship in attacks on churches, synagogues or mosques, or Oscar Romero saying Mass 45 years ago in San Salvador (24 March 1980).
The second group in the Gospel reading, numbering 18 in all, were building workers who were killed accidentally as they were building the Tower of Siloam.
Think of our horror today at people who die randomly or accidentally, not because of their own mistakes or sinfulness: people who die sleeping in their own homes at night during Russian attacks on Ukrainian cities; children who die in attacks on hospitals or schools in Gaza; people who die daily of hunger and poverty; children born to die because they are HIV +, because their parents live in poverty, or other circumstances not of their choosing such as Trump’s capricious cancellation of US financial support; the children who die in treacherous sea crossings in the English Channel or in the Mediterranean …
How easy it is to talk about ‘innocent victims’ – of wars, of AIDS, of gangland killings – as though some people are ‘guilty victims’ who deserve to die like that anyway.
But in both cases in our Gospel reading – in all these cases – Christ says no, there is no link between an early and an unjust death and the sins of the past or the sins of past generations.
In both stories, we could explain away what we might otherwise see as the inexplicable way God allows other people to suffer and die by saying they brought it on themselves by their sins, or the sins of their ancestors … or, in today’s language, by saying they cannot afford to pay for health care, or they bring it upon themselves by their lifestyle, or they need to pull themselves up by their bootstraps, or they ought to stay in their own countries.
My compassion is the victim of my hidden values, and so others become the victims.
Many may have expected Christ to say that their deaths were in punishment for their rebellious behaviour, in the case of the Galilean rebels, or collaborative behaviour, in the case of the workers who were building a water supply system for the Roman occupiers.
Is Christ indifferent to political and environmental disasters?
Instead of meeting those expectations, Christ teaches that death comes to everyone, regardless of how sinful I am, regardless of my birth, politics or social background, or – even more certainly – my smug sense of religious pride and righteousness. And he goes on to teach how we each need to repent – even when, in the eyes of others, we do not appear to need repentance.
Seek the Lord while he may be found,
call upon him while he is near …
It is so tempting to excuse or dismiss the sufferings of others. To say they brought it on themselves offers us an opt-out: we can claim to have compassion, but need not respond to it, nor need to do anything to challenge the injustices that are the underlying causes of this suffering.
Yet, in the parable of the fig tree, we are called on to wait, we are urged not to be too hasty in our judgment on those who seem in our eyes to do nothing to improve their lot.
It makes logical, economic and financial sense for the owner to want to chop down the fig tree – after all, not only is it taking up space, but it also costs in terms of time, tending, feeding, caring and nurturing. The owner knows what it is to make a quick profit, and if the quick profit is not coming soon enough he wants to cut his losses.
It takes much tender care and many years – at least three years – for a fig tree to bear fruit. And even then, in a vineyard, the figs are not a profit – they are a bonus.
Even if a fig tree bears early fruit, the Mosaic Law said it could not be harvested for three years, and the fruit gathered in the fourth year was going to offered as the first fruits. Only in the fifth year, then, could the fruit be eaten.
So, if this tree was chopped down, and another put its place, it would take longer still to get fruit that could be eaten or sold. In his quest for a quick profit, the owner of the vineyard shows little knowledge about the reality of economics.
The gardener, who has nothing at stake, turns out to be the one who not only has compassion, but has deep-seated wisdom too. The gardener, who is never going to benefit from the owner’s profits, can see the tree’s potential, is willing to let be and wait, knowing what the fig tree is today and what it can do in the future.
But we can decide where we place our trust – in the values that I think serve me but serve the rich, the powerful and the oppressor, or in the God who sees our plight, who hears our cry, and who comes in Christ to deliver us.
Seek the Lord while he may be found,
call upon him while he is near …
Figs ripening on a fig tree near the beach at Platanias, east of Rethymnon in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 25 October 2025):
The theme this week (19 to 25 October) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘Advancing Theological Education for Young Women in Africa’ (pp 48-49). This theme was introduced last Sunday with reflections from Esmeralda (Essie) Pato, Chair of the Communion-Wide Advisory Group for USPG; she is based in Johannesburg, South Africa.
The USPG Prayer Diary today (Friday 24 October 2025, United Nations Day) invites us to pray:
Lord, bless Essie in her leadership of the Communion-Wide Advisory Group for USPG. Grant her wisdom and strength as she guides the mission, inspiring others to serve faithfully.
The Collect:
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.
The Post Communion Prayer:
We praise and thank you, O Christ, for this sacred feast:
for here we receive you,
here the memory of your passion is renewed,
here our minds are filled with grace,
and here a pledge of future glory is given,
when we shall feast at that table where you reign
with all your saints for ever.
Additional Collect:
God, our judge and saviour,
teach us to be open to your truth
and to trust in your love,
that we may live each day
with confidence in the salvation which is given
through Jesus Christ our Lord.
Collect on the Eve of Last Sunday after Trinity:
Blessed Lord,
who caused all holy Scriptures to be written for our learning:
help us so to hear them,
to read, mark, learn and inwardly digest them
that, through patience, and the comfort of your holy word,
we may embrace and for ever hold fast
the hope of everlasting life,
which you have given us in our Saviour Jesus Christ,
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
Vines in a small abandoned vineyard near the bus top in Platanias, east of Rethymnon (Photograph: Patrick Comerford, 2025)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
The bell tower beside the Cathedral in Rethymnon, with a clock dating from 1899 … the clocks go back an hour tonight (Photograph: Patrick Comerford, 2025)
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