Lichfield Registration Office was built as the Free Library and Museum in 1856-1859 (Photograph: Patrick Comerford, 2025)
Patrick Comerford
A good measure of a literary city and a cathedral city is whether it has a good library, a good museum and good bookshops.
Since my teens, I have valued the research and reading facilities at the library in Lichfield in its varied locations, first at the former Public Library and Art Gallery on Bird Street, later at the Friary, and more recently, since 2019, in the former Saint Mary’s Church, though with the sad and controversial loss of the Lichfield Record Office, established in 1959.
The original Library and Museum, bedside the Museum Gardens and Beacon Park on Bird Street in Lichfield, was built in 1857-1859 and designed in an Italianate style by the Wolverhampton architectural practice of Bidlake and Lovatt. It forms an interesting pair with the former Probate Court next door, and both face the Remembrance Garden on the other side of Bird Street and the causeway over Minster Pool.
Lichfield Cathedral has an important library that has been housed in the upper room of the Chapter House since 1758. But, until the mid-19th century, towns in England and Ireland did not have public libraries as we know them today.
Most libraries were attached to colleges or cathedrals or were in private stately homes. Commercial libraries were a response to the popularity of the rise of the novel in the 18th and 19th centuries, but libraries were still unknown to the working class, many of whom were uneducated and illiterate.
The Chartists, who demanded social and electoral reform and building land colonies, also set up reading rooms. By the mid-19th century, many clubs societies and institutes for working people provided lectures, libraries and book borrowing facilities, charging a nominal annual membership fee.
A Reading and Mutual Instruction Society was formed in Lichfield in 1850, and soon had over 100 members. That year, the Public Libraries Act was passed, allowing local councils to levy a halfpenny rate to fund local libraries and museums. One of the first of these was in Lichfield, where the Free Library and Museum opened in an elegant Italianate building on Bird Street in 1859.
The Reading and Mutual Instruction Society in Lichfield wound itself up and donated its books to the new library, giving everyone access to books. That year too saw the Museum Grounds open as a public park.
The architectural historian Sir Nikolaus Pevsner describes the library as ‘small, of yellow brick and funny.’ The library was built in 1857-1859 and was designed by the architectural practice of George Bidlake and Henry Lovatt, based in Wolverhampton.
Robert Bridgeman’s lone sailor on the former Free Library and Museum faces the gardens (Photograph: Patrick Comerford)
The two-storey-over basement building was designed in the renaissance style with a right-angle plan with an inset octagonal entrance tower with a cupola. It is built in brick with buff brick façades, ashlar dressings, a parapeted roof, three-window and six-window ranges, blind arcading. The plinth has a square ashlar plaque inscribed: ‘Free Library and Museum’.
Other features include flanking roundels, lotus capitals, tympana with archivolts and keys, blind arcading, ashlar colonnettes, 20th century buttresses, and ashlar balustrading. Inside there is a geometrical stair with slender iron balusters and a wreathed handrail.
A stone statue of a lone sailor is a familiar site on the side of the building, with the name ‘HMS Powerful’ on his hat band. HMS Powerful was a Royal Navy cruiser launched in 1895, and it played an important role in delivering troops and guns for the relief of Ladysmith during the Boer War.
The lone sailor was originally intended for a Boer War memorial in York, but was later given to the City of Lichfield by Robert Bridgeman in 1901 and placed on the Free Library and Museum, Bird Street, now the Registry Office.
The architects Lovatt and Bidlake designed an impressive list of works, from railway buildings, docks and reservoirs, to churches, hotels and theatres, and landmark buildings in London. The include the Carlton Hotel, Nos 16 and 17 St James’s Place, later the Stafford Hotel, and His Majesty’s Theatre in the Haymarket, the New Gaiety Theatre in the Strand, and the King’s Theatre, Hammersmith, as well as the New Theatre Royal in Birmingham, Bilston Town Hall and the Congregational Church Sedgley. The firm also built the American Cathedral of the Holy Trinity in Paris for GE Street.
Henry Lovatt (1831-1913) was born in Wolverhampton and trained as an architect. He formed a partnership with another local architect, George Bidlake, in Darlington Street in 1853. Then in 1858 he bought the small firm of builders and contractors, John Ellis, also in Darlington Street, and turned it into an important firm in the Victorian building industry.
Lovatt lived a full and varied life. On his estate at Low Hill in Wolverhampton, he bred pedigree shorthorn cattle and sheep, grew equally celebrated orchids and collected art, including a collection of watercolours that he sold at Christie’s in 1907 when he retired and left Low Hill.
Lovatt’s partner George Bidlake (1830-1892) was a Wolverhampton architect who lived at No 54 Waterloo Road, next to the Subscription Library. His offices were in Darlington Street until his partnership with Lovatt in 1853.
Bidlake also designed Queen Street Congregational Chapel (demolished), Saint Jude’s Church (1867-1869), Tettenhall Road, Saint Mary’s Church, Coseley, Tettenhall Towers, now part of Tettenhall College, Trinity Methodist Church, Compton Road (demolished), the workhouse at Trysull, and the Congregational Chapel, Stone.
Bidlake wrote on architectural matters and in 1865 published Sketches of Churches Designed for the Use of Nonconformists. He later moved to Leamington.
His son, William Henry Bidlake (1861-1938), was the leading Birmingham architect in the Arts and Crafts movement and was the Director of the School of Architecture at Birmingham School of Art in 1919-1924. He had been a pupil of George Frederick Bodley (1827-1907), a leading Gothic Revival architect, and was known in his own time as ‘the man who rebuilt Birmingham’.
The museum moved in 1958 into the former probate court to the north of the library building. The museum closed in 1970 and the collections went into storage. The library moved out of its original building to the Friary in 1989-1990. The building was listed Grade II in 1993 and in 2003 became the Lichfield Registry Office, now the Lichfield Registration Office. The location beside Beacon Park and the views of Lichfield Cathedral from the Remembrance Gardens and Minister Pool provide romantic backdrops for wedding photographs.
The former Probate Court stands on the site of the childhood home of David Garrick (Photograph: Patrick Comerford, 2025)
The former Probate Court next door is also a Grade II listed building. It stands on the site of the house where the actor David Garrick (1716-1779) spent his early life. Hs mother, Arabella Clough, was the daughter of a Vicar Choral of Lichfield Cathedral, Anthony Clough, and he was educated at Lichfield Grammar School before becoming one of the first and last students at the school Samuel Johnson set up in Edial.
Garrick’s early family home was demolished in 1856, and the former probate court was built in 1856-1858. It is a single-storey building with a basement. An interesting feature is the elliptical-headed entrance has moulded arch and hood, the recessed six-panel door and the frieze above inscribed ‘Probate Court.’
In many dioceses, each archdeaconry had its own probate court. In Lichfield, this did not happen and the Consistory Court was the main court for the whole diocese. Until 1858, wills were generally proved in the diocesan courts, so the building in Lichfield is a rare example of a purpose-built probate court.
A plaque on the former Probate Court recalls the actor David Garrick (Photograph: Patrick Comerford, 2025)
Showing posts with label Lichfield. Show all posts
Showing posts with label Lichfield. Show all posts
06 September 2025
Daily prayer in Ordinary Time 2025:
119, Saturday 6 September 2025
‘While Jesus was going through the cornfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSVA) … cornfields near Lismore, Co Waterford (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and tomorrow is the Twelfth Sunday after Trinity (Trinity XII, 7 September 2025).
We are spending the weekend visiting family and friends in York, and later today I may visit Durham and Durham Cathedral. It means, of course, I am going to miss Το Στεκι Μασ / Our Place, the ‘pop-up’ coffee shop in the Greek Orthodox Church in Stony Stratford, from 10:30 to 3 pm today. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The 12 loaves of shewbread or Bread of the Presence depicted in a fresco in the 17th century Kupa Synagogue in Kraków (Photograph: Patrick Comerford)
Luke 6: 1-5 (NRSVA):
6 One sabbath while Jesus was going through the cornfields, his disciples plucked some heads of grain, rubbed them in their hands, and ate them. 2 But some of the Pharisees said, ‘Why are you doing what is not lawful on the sabbath?’ 3 Jesus answered, ‘Have you not read what David did when he and his companions were hungry? 4 He entered the house of God and took and ate the bread of the Presence, which it is not lawful for any but the priests to eat, and gave some to his companions?’ 5 Then he said to them, ‘The Son of Man is lord of the sabbath.’
‘While Jesus was going through the cornfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSVA) … cornfields near Stoke Bruerne, Northamptonshire, with the tower of Saint Mary’s Church in the background (Photograph: Patrick Comerford)
Today’s Reflections:
There are two minor details that continue to puzzle me about this morning’s Gospel reading (Luke 6: 1-5).
On this Saturday morning, I am slightly puzzled about the timing or the day when this event takes place. The NRSV and NIV translations refer to ‘one sabbath’, although footnotes explain that other ancient authorities read ‘on the second first sabbath.’ The KJV and similar translations refer to ‘the second sabbath after the first’.
But the KJV is based on the Textus Receptus, and the phrase in question, ἐν σαββάτῳ δευτεροπρώτῳ (en sabbáto deuteropróto) only exists in the Textus Receptus, a later text, and not in the earlier manuscripts or the critical versions. The phrase is omitted by many manuscripts, including the Codex Sinaiticus and the Codex Vaticanus.
In any case, what day did this event occur on?
When was ‘the second first sabbath’ or ‘the second sabbath after the first’?
Is the second sabbath after the first not the third sabbath?
Because the Greek word δευτερόπρωτος (deuteróprotos) is limited to Luke 6: 1, it is not found in all the manuscripts – or in other, contemporary Greek texts – and it is difficult to define and impossible to agree on.
One suggestion is that it refers to the Sabbath following the first day of Passover or Pascha, the Festival of Unleavened Bread. Some of the other efforts to provide explanations include:
• the first Sabbath in the second year of a seven-year cycle comprising the period from one Sabbatical year to the other;
• the first Sabbath after the second day of Passover;
• the second Sabbath after the Passover has taken place;
• the first of the seven Sabbaths the people were to ‘count unto’ themselves from ‘the morrow after the sabbath’ until Pentecost (see Leviticus 23: 15);
• the first Sabbath in the Jewish religious calendar of the time – about the middle of March;
• the Sabbath during Shavuot, the Feast of Weeks;
• the first Sabbath in the civil year – about the middle of September;
• the Sabbath for the presentation of the second offering of the first fruits;
• or, simply, some ‘technical expression of the Jewish calendar’ – without asking or explaining what that may be.
Indeed, the term δευτερόπρωτος (deuteroprotos) is an awkward, clunky combination of the words δεύτερος (deuteros, ‘second’) and πρω̑τος (protos, ‘first’). Its use may point to unskilful work and textual emendation on the part of copyists. If so, then it is not necessary to try unravel this conundrum.
The phrase has confounded scholars from as early as the fourth century, when Jerome, in a letter to Nepotianus, confesses that he consulted Saint Gregory of Nazianzus, and was unable to determine what the phrase meant:
‘My teacher, Gregory of Nazianzus, when I once asked him to explain Luke’s phrase σάββατον δευτερόπρωτον, that is ‘the second-first Sabbath,’ playfully evaded my request saying: ‘I will tell you about it in church, and there, when all the people applaud me, you will be forced against your will to know what you do not know at all. For, if you alone remain silent, everyone will put you down for a fool’ (Jerome, Letter LII, 2).
I suppose I may simply accept it is not essential that we know the precise meaning of this calendar term. It is more important to get to heart of what this story is about.
The second minor detail that continues to puzzle me about this morning’s Gospel reading is why Luke’s account does not include a peculiar detail in Saint Mark’s version of this event (Mark 2: 23-30).
In Saint Mark’s account, Jesus and his disciples are criticised for ‘harvesting grain’ on the Sabbath. They are simply plucking some heads of grain to munch on as they walk through a grainfield (verse 23). When the disciples are challenged about what they are doing on the Sabbath, Jesus cites an event in I Samuel 21: 1-6, and refers to a time when ‘Abiathar was high priest’.
In that event, David and his men ate the 12 loaves of shewbread from the tabernacle in Nob. David approaches Ahimelech the priest in Nob and asks for food for his men They were on the run from King Saul, but David keeps that fact from Ahimelech. Ahimelech gives David some of the ‘bread of the Presence’ (verse 6) and then, at David’s request, gives him Goliath’s sword, which was being kept in Nob (verses 8-9).
Later, when Saul summons the priests to Gibeah to question them, Ahimelech is the priests’ spokesman (I Samuel 22: 6-14). The passage implies that Ahimelech is the chief priest during the time David fled from Saul. Abiathar fled to join David and served as his priest all through David’s years of wandering and exile. He was appointed high priest after David became king, and he shared the high priesthood with Zadok, Saul’s appointee, until David’s death.
Neither Matthew (Matthew 12: 1-8) nor Luke mention Abiathar. Did Matthew and Luke eliminate the reference to Abiathar, realising there was an error in the original source?
To explain why in Saint Mark’s account Jesus refers to Abiathar as the high priest, several theories are put forward, although each one is equally tortuous and difficult. They include:
• Since Abiathar was the son of Ahimelech, it is possible that both men took part in high priestly duties.
• Abiathar was more closely associated with David than Ahimelech and was a long-time high priest during David’s reign.
• Abiathar, being present in Nob when David visited the tabernacle, is called the ‘high priest’ in anticipation of his future title.
Each explanation is eager to avoid accepting a literal reading of the conflicting or irreconcilable texts. To accept that there is a conflict between the passages means accepting that I Samuel is wrong, that Mark’s text is wrong, or that Jesus has made an historical error.
In addition, this event took place not in ‘the house of God’ (verse 4), for the Temple in Jerusalem had not yet been built, but in ‘the Tent of Meeting’.
It is interesting that the people who are most likely to refuse a literal exegesis of one or both passages are those most likely, in a very contradictory way, to demand a very literal exegesis of their own concoction when it comes to their interpretation of passages, for example, on sexuality. Is it any coincidence that these self-styled ‘conservative evangelicals’ are also those most likely to reject a literal exegesis of the Eucharistic passages in the New Testament.
Both Jesus and the Pharisees regard the decision to provide the shewbread as righteous by both Jesus and the Pharisees.
The important points in this morning’s reading are not in the debate over the day on which the events took place, nor are they to be found in debating who knew who was once the high priest and when.
The important points in this morning’s reading are that the Sabbath is most sacred when it is about God and about people rather than about the minutiae of interpreting rules and regulations. And one of the most important emphases in Jesus’ ministry is to feed the hungry: the physically hungry with bread, and the spiritually hungry with him as the true Bread of Presence, the Bread of Life.
‘While Jesus was going through the grainfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSV) … walking through the fields in Comberford, Staffordshire (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 6 September 2025):
The theme this week (31 August to 6 September) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘A Faith that Listens and Grows’ (pp 34-35). This theme was introduced last Sunday with reflections from Soshi Kawashima, Seminarian, Diocese of Chubu, Nippon Sei Ko Kai (Anglican Church in Japan). Soshi took part in the Emerging Leaders Academy (ELA), a cross-cultural learning opportunity for young people across the Anglican Communion.
The USPG Prayer Diary today (Saturday 6 September 2025) invites us to pray:
Lord God, we ask for your protection and guidance over the ELA meeting this year in Kenya. Bless and inspire all who have gathered to deepen their understanding of you.
The Collect:
O God, you declare your almighty power
most chiefly in showing mercy and pity:
mercifully grant to us such a measure of your grace,
that we, running the way of your commandments,
may receive your gracious promises,
and be made partakers of your heavenly treasure; 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 mercy,
we your faithful people have celebrated that one true sacrifice
which takes away our sins and brings pardon and peace:
by our communion
keep us firm on the foundation of the gospel
and preserve us from all sin;
through Jesus Christ our Lord.
Additional Collect:
God of glory,
the end of our searching,
help us to lay aside
all that prevents us from seeking your kingdom,
and to give all that we have
to gain the pearl beyond all price,
through our Saviour Jesus Christ.
Collect on the Eve of Trinity XII:
Almighty and everlasting God,
you are always more ready to hear than we to pray
and to give more than either we desire or deserve:
pour down upon us the abundance of your mercy,
forgiving us those things of which our conscience is afraid
and giving us those good things
which we are not worthy to ask
but through the merits and mediation
of Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s reflections
Continued tomorrow
‘While Jesus was going through the grainfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSV) … walking through the fields along Cross in Hand Lane near Lichfield (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
‘While Jesus was going through the grainfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSV) … following a public footpath through the fields in Comberford, Staffordshire (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and tomorrow is the Twelfth Sunday after Trinity (Trinity XII, 7 September 2025).
We are spending the weekend visiting family and friends in York, and later today I may visit Durham and Durham Cathedral. It means, of course, I am going to miss Το Στεκι Μασ / Our Place, the ‘pop-up’ coffee shop in the Greek Orthodox Church in Stony Stratford, from 10:30 to 3 pm today. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The 12 loaves of shewbread or Bread of the Presence depicted in a fresco in the 17th century Kupa Synagogue in Kraków (Photograph: Patrick Comerford)
Luke 6: 1-5 (NRSVA):
6 One sabbath while Jesus was going through the cornfields, his disciples plucked some heads of grain, rubbed them in their hands, and ate them. 2 But some of the Pharisees said, ‘Why are you doing what is not lawful on the sabbath?’ 3 Jesus answered, ‘Have you not read what David did when he and his companions were hungry? 4 He entered the house of God and took and ate the bread of the Presence, which it is not lawful for any but the priests to eat, and gave some to his companions?’ 5 Then he said to them, ‘The Son of Man is lord of the sabbath.’
‘While Jesus was going through the cornfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSVA) … cornfields near Stoke Bruerne, Northamptonshire, with the tower of Saint Mary’s Church in the background (Photograph: Patrick Comerford)
Today’s Reflections:
There are two minor details that continue to puzzle me about this morning’s Gospel reading (Luke 6: 1-5).
On this Saturday morning, I am slightly puzzled about the timing or the day when this event takes place. The NRSV and NIV translations refer to ‘one sabbath’, although footnotes explain that other ancient authorities read ‘on the second first sabbath.’ The KJV and similar translations refer to ‘the second sabbath after the first’.
But the KJV is based on the Textus Receptus, and the phrase in question, ἐν σαββάτῳ δευτεροπρώτῳ (en sabbáto deuteropróto) only exists in the Textus Receptus, a later text, and not in the earlier manuscripts or the critical versions. The phrase is omitted by many manuscripts, including the Codex Sinaiticus and the Codex Vaticanus.
In any case, what day did this event occur on?
When was ‘the second first sabbath’ or ‘the second sabbath after the first’?
Is the second sabbath after the first not the third sabbath?
Because the Greek word δευτερόπρωτος (deuteróprotos) is limited to Luke 6: 1, it is not found in all the manuscripts – or in other, contemporary Greek texts – and it is difficult to define and impossible to agree on.
One suggestion is that it refers to the Sabbath following the first day of Passover or Pascha, the Festival of Unleavened Bread. Some of the other efforts to provide explanations include:
• the first Sabbath in the second year of a seven-year cycle comprising the period from one Sabbatical year to the other;
• the first Sabbath after the second day of Passover;
• the second Sabbath after the Passover has taken place;
• the first of the seven Sabbaths the people were to ‘count unto’ themselves from ‘the morrow after the sabbath’ until Pentecost (see Leviticus 23: 15);
• the first Sabbath in the Jewish religious calendar of the time – about the middle of March;
• the Sabbath during Shavuot, the Feast of Weeks;
• the first Sabbath in the civil year – about the middle of September;
• the Sabbath for the presentation of the second offering of the first fruits;
• or, simply, some ‘technical expression of the Jewish calendar’ – without asking or explaining what that may be.
Indeed, the term δευτερόπρωτος (deuteroprotos) is an awkward, clunky combination of the words δεύτερος (deuteros, ‘second’) and πρω̑τος (protos, ‘first’). Its use may point to unskilful work and textual emendation on the part of copyists. If so, then it is not necessary to try unravel this conundrum.
The phrase has confounded scholars from as early as the fourth century, when Jerome, in a letter to Nepotianus, confesses that he consulted Saint Gregory of Nazianzus, and was unable to determine what the phrase meant:
‘My teacher, Gregory of Nazianzus, when I once asked him to explain Luke’s phrase σάββατον δευτερόπρωτον, that is ‘the second-first Sabbath,’ playfully evaded my request saying: ‘I will tell you about it in church, and there, when all the people applaud me, you will be forced against your will to know what you do not know at all. For, if you alone remain silent, everyone will put you down for a fool’ (Jerome, Letter LII, 2).
I suppose I may simply accept it is not essential that we know the precise meaning of this calendar term. It is more important to get to heart of what this story is about.
The second minor detail that continues to puzzle me about this morning’s Gospel reading is why Luke’s account does not include a peculiar detail in Saint Mark’s version of this event (Mark 2: 23-30).
In Saint Mark’s account, Jesus and his disciples are criticised for ‘harvesting grain’ on the Sabbath. They are simply plucking some heads of grain to munch on as they walk through a grainfield (verse 23). When the disciples are challenged about what they are doing on the Sabbath, Jesus cites an event in I Samuel 21: 1-6, and refers to a time when ‘Abiathar was high priest’.
In that event, David and his men ate the 12 loaves of shewbread from the tabernacle in Nob. David approaches Ahimelech the priest in Nob and asks for food for his men They were on the run from King Saul, but David keeps that fact from Ahimelech. Ahimelech gives David some of the ‘bread of the Presence’ (verse 6) and then, at David’s request, gives him Goliath’s sword, which was being kept in Nob (verses 8-9).
Later, when Saul summons the priests to Gibeah to question them, Ahimelech is the priests’ spokesman (I Samuel 22: 6-14). The passage implies that Ahimelech is the chief priest during the time David fled from Saul. Abiathar fled to join David and served as his priest all through David’s years of wandering and exile. He was appointed high priest after David became king, and he shared the high priesthood with Zadok, Saul’s appointee, until David’s death.
Neither Matthew (Matthew 12: 1-8) nor Luke mention Abiathar. Did Matthew and Luke eliminate the reference to Abiathar, realising there was an error in the original source?
To explain why in Saint Mark’s account Jesus refers to Abiathar as the high priest, several theories are put forward, although each one is equally tortuous and difficult. They include:
• Since Abiathar was the son of Ahimelech, it is possible that both men took part in high priestly duties.
• Abiathar was more closely associated with David than Ahimelech and was a long-time high priest during David’s reign.
• Abiathar, being present in Nob when David visited the tabernacle, is called the ‘high priest’ in anticipation of his future title.
Each explanation is eager to avoid accepting a literal reading of the conflicting or irreconcilable texts. To accept that there is a conflict between the passages means accepting that I Samuel is wrong, that Mark’s text is wrong, or that Jesus has made an historical error.
In addition, this event took place not in ‘the house of God’ (verse 4), for the Temple in Jerusalem had not yet been built, but in ‘the Tent of Meeting’.
It is interesting that the people who are most likely to refuse a literal exegesis of one or both passages are those most likely, in a very contradictory way, to demand a very literal exegesis of their own concoction when it comes to their interpretation of passages, for example, on sexuality. Is it any coincidence that these self-styled ‘conservative evangelicals’ are also those most likely to reject a literal exegesis of the Eucharistic passages in the New Testament.
Both Jesus and the Pharisees regard the decision to provide the shewbread as righteous by both Jesus and the Pharisees.
The important points in this morning’s reading are not in the debate over the day on which the events took place, nor are they to be found in debating who knew who was once the high priest and when.
The important points in this morning’s reading are that the Sabbath is most sacred when it is about God and about people rather than about the minutiae of interpreting rules and regulations. And one of the most important emphases in Jesus’ ministry is to feed the hungry: the physically hungry with bread, and the spiritually hungry with him as the true Bread of Presence, the Bread of Life.
‘While Jesus was going through the grainfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSV) … walking through the fields in Comberford, Staffordshire (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 6 September 2025):
The theme this week (31 August to 6 September) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘A Faith that Listens and Grows’ (pp 34-35). This theme was introduced last Sunday with reflections from Soshi Kawashima, Seminarian, Diocese of Chubu, Nippon Sei Ko Kai (Anglican Church in Japan). Soshi took part in the Emerging Leaders Academy (ELA), a cross-cultural learning opportunity for young people across the Anglican Communion.
The USPG Prayer Diary today (Saturday 6 September 2025) invites us to pray:
Lord God, we ask for your protection and guidance over the ELA meeting this year in Kenya. Bless and inspire all who have gathered to deepen their understanding of you.
The Collect:
O God, you declare your almighty power
most chiefly in showing mercy and pity:
mercifully grant to us such a measure of your grace,
that we, running the way of your commandments,
may receive your gracious promises,
and be made partakers of your heavenly treasure; 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 mercy,
we your faithful people have celebrated that one true sacrifice
which takes away our sins and brings pardon and peace:
by our communion
keep us firm on the foundation of the gospel
and preserve us from all sin;
through Jesus Christ our Lord.
Additional Collect:
God of glory,
the end of our searching,
help us to lay aside
all that prevents us from seeking your kingdom,
and to give all that we have
to gain the pearl beyond all price,
through our Saviour Jesus Christ.
Collect on the Eve of Trinity XII:
Almighty and everlasting God,
you are always more ready to hear than we to pray
and to give more than either we desire or deserve:
pour down upon us the abundance of your mercy,
forgiving us those things of which our conscience is afraid
and giving us those good things
which we are not worthy to ask
but through the merits and mediation
of Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s reflections
Continued tomorrow
‘While Jesus was going through the grainfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSV) … walking through the fields along Cross in Hand Lane near Lichfield (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
‘While Jesus was going through the grainfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSV) … following a public footpath through the fields in Comberford, Staffordshire (Photograph: Patrick Comerford)
02 September 2025
Daily prayer in Ordinary Time 2025:
115, Tuesday 2 September 2025
‘For with authority and power he commands the unclean spirits, and out they come!’ (Luke 4: 36) … a gargoyle at Lichfield Cathedral (Photograph: Patrick Comerford)
Patrick Comerford
Creationtide began yesterday (1 September) and continues until 4 October. Meanwhile, we are continuing in Ordinary Time and the week began with the Eleventh Sunday after Trinity (Trinity XI, 31 August 2025).
The Calendar of the Church of England in Common Worship today remembers the Martyrs of Papua New Guinea (1901 and 1942). Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘A man who had the spirit of an unclean demon … cried out with a loud voice’ (Luke 4: 33) … an image at La Lonja de la Seda in Valencia (Photograph: Patrick Comerford)
Luke 4: 31-37 (NRSVA):
31 He went down to Capernaum, a city in Galilee, and was teaching them on the sabbath. 32 They were astounded at his teaching, because he spoke with authority. 33 In the synagogue there was a man who had the spirit of an unclean demon, and he cried out with a loud voice, 34 ‘Let us alone! What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God.’ 35 But Jesus rebuked him, saying, ‘Be silent, and come out of him!’ When the demon had thrown him down before them, he came out of him without having done him any harm. 36 They were all amazed and kept saying to one another, ‘What kind of utterance is this? For with authority and power he commands the unclean spirits, and out they come!’ 37 And a report about him began to reach every place in the region.
‘And a report about him began to reach every place in the region’ (Luke 4: 37) … newspapers on sale at a kiosk in Rethymnon in Crete (Photograph: Patrick Comerford)
Today’s Reflection:
We began reading a series of readings in Saint Luke’s Gospel yesterday, and they bring us to the end of the Church year.
In yesterday’s Gospel reading, Jesus began his public ministry in the synagogue in Nazareth, the small towns where he had grown up.
As he finished the reading, people began wondering why he was not doing in Nazareth what he had been doing in Capernaum and other places. His remarks so angered the people of Nazareth that they thought of killing him and drove him out of that synagogue and out of town.
But, as our readings in Saint Luke’s Gospel continue, we see how Jesus continues to bring good news to the poor, he releases this poor captive, he can now see things as they are and as they ought to be, the oppressed may go free, and all are amazed.
In this morning’s Gospel reading, the good news for the poor, the captives, the blind and the oppressed, continues to be put into action by Jesus, not just in words, but in deeds, as he returns to Capernaum, which seems to have been his home town after Nazareth.
Capernaum, was a prosperous town on the Sea of Galilee, and once again Jesus visits the synagogue on the sabbath, where they were astounded at his teaching, because he spoke with authority’ (verse 32).
Jesus speaks directly, confident of his authority and of his very essence. The Greek word here, ἐξουσία (exousía), has the same roots as the word in the Nicene Creed that is translated as ‘being’ or ‘substance’: ὁμοούσιον τῷ Πατρί (‘of one substance with the Father’).
The man with ‘the spirit of an unclean demon’ (verse 33) was, we might say, possessed, or under the influence of evil forces. In the understanding of the time, he was under Satan’s direction, separated from God.
The demon, speaking through this man (see verse 34), asks what Christ is doing meddling in the domain of evil: ‘Let us alone! What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God.’
He recognises who Christ is and that his coming spells the end of the power of the devil. He understands the significance of the coming Kingdom. Wonder-workers of the day healed using ritual or magic, but Christ exorcises simply through verbal command (verse 35), so clearly he is divine.
Are we comfortable with identifying or naming evil forces that are entrapping people in society today?
Do these malign forces manage to get a hearing in our places of worship today?
How would you name and identify them?
Would you include racism? Homophobia? Sexism? Class discrimination? Recent far-right rioters and protesters, the people who egg them on and who flags or paint over roundabouts as signs of provocatioon? Support for war and violence?
What inner demons in myself have I failed to cast out? My prejudices, my misjudging of people, my failings in relationships and friendships that continue to cause hurt? My self-indulgence and personal vanity? My failure so often to speak out on behalf of the hurt, the marginalised, the oppressed, the victim?
It is interesting that in his response, Christ leaves the man unharmed (verse 35). What harm could he have to at the hands of Jesus? Is this saying that the innate integrity of the man is respected and remains intact?
We are not told what happened to this man afterwards. All we know that he is still there, standing among the people of faith, in the community of faith, that Saturday morning. The evil in him has been cast out, but he has not been cast out of the community of faith himself. I too can be forgiven and restored.
But how happy are we with the idea that compassion for the victims of hatred and violence and appropriate responses to the people trapped in a world of hatred and violence both find expression in Christ’s ministry, message and mission?
‘Be silent …’ (Luke 4: 35) … a message in the porch of the chapel in Saint John’s Hospital, Lichfield (Photograph: Patrick Comerford)
Today’s Prayers (Tuesday 2 September 2025):
The theme this week (31 August to 6 September) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘A Faith that Listens and Grows’ (pp 34-35). This theme was introduced on Sunday with reflections from Soshi Kawashima, Seminarian, Diocese of Chubu, Nippon Sei Ko Kai (Anglican Church in Japan). Soshi took part in the Emerging Leaders Academy (ELA), a cross-cultural learning opportunity for young people across the Anglican Communion.
The USPG Prayer Diary today (Tuesday 2 September 2025) invites us to pray:
God of compassion, comfort those who feel torn apart by judgment or exclusion. May they find strength in your embrace and peace in their identity as children of God.
The Collect:
O God, you declare your almighty power
most chiefly in showing mercy and pity:
mercifully grant to us such a measure of your grace,
that we, running the way of your commandments,
may receive your gracious promises,
and be made partakers of your heavenly treasure; 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 mercy,
we your faithful people have celebrated that one true sacrifice
which takes away our sins and brings pardon and peace:
by our communion
keep us firm on the foundation of the gospel
and preserve us from all sin;
through Jesus Christ our Lord.
Additional Collect:
God of glory,
the end of our searching,
help us to lay aside
all that prevents us from seeking your kingdom,
and to give all that we have
to gain the pearl beyond all price,
through our Saviour Jesus Christ.
Yesterday’s reflections
Continued tomorrow
‘God of compassion, comfort those who feel torn apart by judgment or exclusion’ (USPG prayer for today) … a mini ‘tent city’ on Euston Road in London (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
Patrick Comerford
Creationtide began yesterday (1 September) and continues until 4 October. Meanwhile, we are continuing in Ordinary Time and the week began with the Eleventh Sunday after Trinity (Trinity XI, 31 August 2025).
The Calendar of the Church of England in Common Worship today remembers the Martyrs of Papua New Guinea (1901 and 1942). Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘A man who had the spirit of an unclean demon … cried out with a loud voice’ (Luke 4: 33) … an image at La Lonja de la Seda in Valencia (Photograph: Patrick Comerford)
Luke 4: 31-37 (NRSVA):
31 He went down to Capernaum, a city in Galilee, and was teaching them on the sabbath. 32 They were astounded at his teaching, because he spoke with authority. 33 In the synagogue there was a man who had the spirit of an unclean demon, and he cried out with a loud voice, 34 ‘Let us alone! What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God.’ 35 But Jesus rebuked him, saying, ‘Be silent, and come out of him!’ When the demon had thrown him down before them, he came out of him without having done him any harm. 36 They were all amazed and kept saying to one another, ‘What kind of utterance is this? For with authority and power he commands the unclean spirits, and out they come!’ 37 And a report about him began to reach every place in the region.
‘And a report about him began to reach every place in the region’ (Luke 4: 37) … newspapers on sale at a kiosk in Rethymnon in Crete (Photograph: Patrick Comerford)
Today’s Reflection:
We began reading a series of readings in Saint Luke’s Gospel yesterday, and they bring us to the end of the Church year.
In yesterday’s Gospel reading, Jesus began his public ministry in the synagogue in Nazareth, the small towns where he had grown up.
As he finished the reading, people began wondering why he was not doing in Nazareth what he had been doing in Capernaum and other places. His remarks so angered the people of Nazareth that they thought of killing him and drove him out of that synagogue and out of town.
But, as our readings in Saint Luke’s Gospel continue, we see how Jesus continues to bring good news to the poor, he releases this poor captive, he can now see things as they are and as they ought to be, the oppressed may go free, and all are amazed.
In this morning’s Gospel reading, the good news for the poor, the captives, the blind and the oppressed, continues to be put into action by Jesus, not just in words, but in deeds, as he returns to Capernaum, which seems to have been his home town after Nazareth.
Capernaum, was a prosperous town on the Sea of Galilee, and once again Jesus visits the synagogue on the sabbath, where they were astounded at his teaching, because he spoke with authority’ (verse 32).
Jesus speaks directly, confident of his authority and of his very essence. The Greek word here, ἐξουσία (exousía), has the same roots as the word in the Nicene Creed that is translated as ‘being’ or ‘substance’: ὁμοούσιον τῷ Πατρί (‘of one substance with the Father’).
The man with ‘the spirit of an unclean demon’ (verse 33) was, we might say, possessed, or under the influence of evil forces. In the understanding of the time, he was under Satan’s direction, separated from God.
The demon, speaking through this man (see verse 34), asks what Christ is doing meddling in the domain of evil: ‘Let us alone! What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God.’
He recognises who Christ is and that his coming spells the end of the power of the devil. He understands the significance of the coming Kingdom. Wonder-workers of the day healed using ritual or magic, but Christ exorcises simply through verbal command (verse 35), so clearly he is divine.
Are we comfortable with identifying or naming evil forces that are entrapping people in society today?
Do these malign forces manage to get a hearing in our places of worship today?
How would you name and identify them?
Would you include racism? Homophobia? Sexism? Class discrimination? Recent far-right rioters and protesters, the people who egg them on and who flags or paint over roundabouts as signs of provocatioon? Support for war and violence?
What inner demons in myself have I failed to cast out? My prejudices, my misjudging of people, my failings in relationships and friendships that continue to cause hurt? My self-indulgence and personal vanity? My failure so often to speak out on behalf of the hurt, the marginalised, the oppressed, the victim?
It is interesting that in his response, Christ leaves the man unharmed (verse 35). What harm could he have to at the hands of Jesus? Is this saying that the innate integrity of the man is respected and remains intact?
We are not told what happened to this man afterwards. All we know that he is still there, standing among the people of faith, in the community of faith, that Saturday morning. The evil in him has been cast out, but he has not been cast out of the community of faith himself. I too can be forgiven and restored.
But how happy are we with the idea that compassion for the victims of hatred and violence and appropriate responses to the people trapped in a world of hatred and violence both find expression in Christ’s ministry, message and mission?
‘Be silent …’ (Luke 4: 35) … a message in the porch of the chapel in Saint John’s Hospital, Lichfield (Photograph: Patrick Comerford)
Today’s Prayers (Tuesday 2 September 2025):
The theme this week (31 August to 6 September) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘A Faith that Listens and Grows’ (pp 34-35). This theme was introduced on Sunday with reflections from Soshi Kawashima, Seminarian, Diocese of Chubu, Nippon Sei Ko Kai (Anglican Church in Japan). Soshi took part in the Emerging Leaders Academy (ELA), a cross-cultural learning opportunity for young people across the Anglican Communion.
The USPG Prayer Diary today (Tuesday 2 September 2025) invites us to pray:
God of compassion, comfort those who feel torn apart by judgment or exclusion. May they find strength in your embrace and peace in their identity as children of God.
The Collect:
O God, you declare your almighty power
most chiefly in showing mercy and pity:
mercifully grant to us such a measure of your grace,
that we, running the way of your commandments,
may receive your gracious promises,
and be made partakers of your heavenly treasure; 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 mercy,
we your faithful people have celebrated that one true sacrifice
which takes away our sins and brings pardon and peace:
by our communion
keep us firm on the foundation of the gospel
and preserve us from all sin;
through Jesus Christ our Lord.
Additional Collect:
God of glory,
the end of our searching,
help us to lay aside
all that prevents us from seeking your kingdom,
and to give all that we have
to gain the pearl beyond all price,
through our Saviour Jesus Christ.
Yesterday’s reflections
Continued tomorrow
‘God of compassion, comfort those who feel torn apart by judgment or exclusion’ (USPG prayer for today) … a mini ‘tent city’ on Euston Road in London (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
20 August 2025
Daily prayer in Ordinary Time 2025:
102, Wednesday 20 August 2025
‘For the kingdom of heaven is like a landowner who went out early in the morning to hire labourers for his vineyard’ (Matthew 20: 1) … at work in a vineyard in Platanias near Rethymnon in Crete (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and this week began with the Ninth Sunday after Trinity (Trinity IX, 17 August 2025). The calendar of the Church of England in Common Worship today (20 August) remembers Saint Bernard (1153), Abbot of Clairvaux, Teacher of the Faith; and William Booth (1829-1912) and Catherine Booth (1829-1890), founders of the Salvation Army.
I hope to be involved in a choir rehearsal in Saint Mary and Saint Giles Church, Stony Stratford, later this evening. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘You also go into the vineyard, and I will pay you whatever is right’ (Matthew 20: 4) … vines in the vineyard at Aghia Irini Monastery, south of Rethymnon in Crete (Photograph: Patrick Comerford)
Matthew 20: 1-16 (NRSVA):
[Jesus said:] 20 ‘For the kingdom of heaven is like a landowner who went out early in the morning to hire labourers for his vineyard. 2 After agreeing with the labourers for the usual daily wage, he sent them into his vineyard. 3 When he went out about nine o’clock, he saw others standing idle in the market-place; 4 and he said to them, “You also go into the vineyard, and I will pay you whatever is right.” So they went. 5 When he went out again about noon and about three o’clock, he did the same. 6 And about five o’clock he went out and found others standing around; and he said to them, “Why are you standing here idle all day?” 7 They said to him, “Because no one has hired us.” He said to them, “You also go into the vineyard.” 8 When evening came, the owner of the vineyard said to his manager, “Call the labourers and give them their pay, beginning with the last and then going to the first.” 9 When those hired about five o’clock came, each of them received the usual daily wage. 10 Now when the first came, they thought they would receive more; but each of them also received the usual daily wage. 11 And when they received it, they grumbled against the landowner, 12 saying, “These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.” 13 But he replied to one of them, “Friend, I am doing you no wrong; did you not agree with me for the usual daily wage? 14 Take what belongs to you and go; I choose to give to this last the same as I give to you. 15 Am I not allowed to do what I choose with what belongs to me? Or are you envious because I am generous?” 16 So the last will be first, and the first will be last.’
‘I will pay you whatever is right … Call the labourers and give them their pay …’ (see Matthew 20: 4, 8) … the 1911 Lockout memorial in Wexford (Photograph: Patrick Comerford)
Today’s Reflection:
Covid, a stroke and personal problems meant I was missed my regular visits to Greece … not just for the blue skies and blue seas, but also the vineyards and the olive groves, and especially my friends there. So, after an absence of more than two years, it was good to get back to Crete last year and once again this year.
Of course, it was sad to see a small vineyard I have known for almost 10 years in Platanias, east of Rethymnon, has been uprooted and turned into a site for a development close to the beach. On the other hand, it was good to meet old friends in Rethymnon, Platanias, Panormos and Iraklion this year.
Last year, I also went to meet Manoli, who I have known for 30 years. When my sons were small children, he was like an uncle to them. Early one summer, he was excited when he rang me and realised I was returning to his village in the hills above Hersonissos, to the east of Iraklion. Gushing with enthusiasm and delight, he told me how I must come and see what he had done with the ‘graveyard’ in Piskopianó.
‘The graveyard?’
Now, I am interested in visiting churches and churchyards, and graveyards and gravestones provide rich material for social, local and family history. But a graveyard is not the first place you think your friends want you to visit on a holiday in the Mediterranean.
I asked again: ‘The graveyard?’
‘Yes, you’re going to be delighted to see how the vines are growing with new life. You remember how I trimmed back the vines and the branches and how I built new trellises. Now there is a rich crop in the grapeyard this year.’
The grapeyard! Of course. Now it makes sense.
I had shown an interest in his vineyard and his grapes … and a healthy interest in wine.
Now a new lesson awaited me on how to grow grapes, how to trim the vines, and how vines, like people, only make sense in clusters.
We are all workers in the vineyard, and Christ even refers to himself as the true vine. But unless we have worked in a vineyard, some of the illustrations in today’s Gospel reading (Matthew 20: 1-16) may not fully resonate with us. And this helps to understand how some of the people who are depicted in today’s parable, and many of the people who first heard it, may have missed some of the subtle points Jesus was making as he told it.
This Parable of the Labourers in the Vineyard, despite being well-known, is found only in Saint Matthew’s Gospel.
As the story unfolds, the landowner (οἰκοδεσπότης, oikodespotés), the head of the household or the owner of the land, is revealed to be not merely the owner of the vineyard, but as the Lord (ὁ κύριος, ho kyrios).
The labourers (εργάτες, ergates) are called at five different times in the day: early in the morning, at 9 o’clock, at noon, at 3 and at 5.
There are different tasks in the grapeyard, in the vineyard. Those who come early in the morning, at sunrise, can suffer from literal burnout later in the day as the heat of the sun becomes intense.
A variety of skills is needed: those who look after the soil; those who look after other plants such as the olive trees or lemon trees that help to protect the vines; those who watch the roses for the first signs of any disease that might hit the vines; those who prune the vines; those who pick the grapes and sort them out; those who tidy up in the vineyard at the end of the day – each and everyone plays a role in producing that bottle of wine as it makes its way to the shelves of shops and to our tables.
To some of the workers – and to us, at our first reading – the landowner appears to be unfair in the way he rewards those who work on his behalf. But did you notice how this passage begins ‘… the kingdom of heaven is like …’ and that the wages stand for God’s grace?
God chooses to give the same to all: the landowner pays ‘whatever is right’ – there is no social discrimination or class distinction in the Kingdom of Heaven.
I was living in Askeaton, in Co Limerick, for five years. For those five years I was there, although I was a late arrival, I was a ‘blow-in’, although the term was used for me affectionately, and I knew I was welcome. People understood I had arrived there late in the day, and I understood the parishioners had been there far longer than I ever knew.
Good partnerships mean mutual understanding, and can produce good fruit, not just in the vineyard, but in every aspect of life.
As people are more mobile these days, moving from city to countryside, and from provincial towns to the city, the term ‘blow-in’ may be beginning to die a slow death in many smaller towns and communities in Ireland. But I wonder whether the attitude it encapsulates is still prevalent in other aspects of Irish life.
Are newcomers to the Church equally as welcome as long-standing members of the Church, whose parents were regular parishioners before them?
How difficult is it for new churchgoers to find an invitation onto church committees, to read lessons, to be counted in, and to be seen to be counted in?
Sorcha Pollak’s column in The Irish Times, ‘New to the Parish,’ has shown how new arrivals are regularly treated rudely, from the moment they show their passports at the airport, to taking up jobs, constantly being asked, ‘But where are you really from?’
Over the past two years or so, we have seen far-right riots and protests across England, in Belfast, Ballymena and Dublin, the fear that has been created in the Indian community in Dublin, and the shocking attacks on places housing and sheltering asylum seekers and refugees, and there have been deeply disturbing reports of racist abuse suffered by people throughout these islands.
How early do you have to have arrived in the vineyard before your labour is valued fully?
God is generous to all. This is God’s free choice. As the Lord of the vineyard asks in this morning’s Gospel reading, ‘Am I not allowed to do what I choose with what belongs to me? Or are you envious because I am generous?’
Jesus begins this morning’s parable saying, ‘For the kingdom of heaven is like …’
The kingdom of God is like a place where all are welcome, where no-one is treated rudely or abusively because they are new arrivals or treated favourably because they have been here since the early days.
In the Kingdom of God, there is no discrimination, no racism; in the kingdom of God, there are no late arrivals or blow-ins.
Grapes past their harvesting time at the Hedgehog Vintage Inn in Lichfield (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 20 August 2025):
The theme this week (17 to 23 August) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Tell the Full Story’ (pp 28-29). This theme was introduced on Sunday with reflections from Dr Jo Sadgrove, Research and Learning Advisor, USPG.
The USPG Prayer Diary today (Wednesday 20 August 2025) invites us to pray:
Lord God, inspired by the work of abolitionists from around the world, we pray that those of us who have been able to sit in positions of comfort and privilege may be moved into places of discomfort to reflect on our own agency for change.
The Collect of the Day:
Merciful redeemer,
who, by the life and preaching of your servant Bernard,
rekindled the radiant light of your Church:
grant us, in our generation,
to be inflamed with the same spirit of discipline and love
and ever to walk before you as children of light;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
God 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 Bernard to the eternal feast of heaven;
through Jesus Christ our Lord.
Yesterday’s reflection
Continued tomorrow
Grapes on a vine in Aghios Georgios in Corfu (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
Grapes ripe for harvesting in Panormos, east of Rethymnon in Crete (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and this week began with the Ninth Sunday after Trinity (Trinity IX, 17 August 2025). The calendar of the Church of England in Common Worship today (20 August) remembers Saint Bernard (1153), Abbot of Clairvaux, Teacher of the Faith; and William Booth (1829-1912) and Catherine Booth (1829-1890), founders of the Salvation Army.
I hope to be involved in a choir rehearsal in Saint Mary and Saint Giles Church, Stony Stratford, later this evening. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘You also go into the vineyard, and I will pay you whatever is right’ (Matthew 20: 4) … vines in the vineyard at Aghia Irini Monastery, south of Rethymnon in Crete (Photograph: Patrick Comerford)
Matthew 20: 1-16 (NRSVA):
[Jesus said:] 20 ‘For the kingdom of heaven is like a landowner who went out early in the morning to hire labourers for his vineyard. 2 After agreeing with the labourers for the usual daily wage, he sent them into his vineyard. 3 When he went out about nine o’clock, he saw others standing idle in the market-place; 4 and he said to them, “You also go into the vineyard, and I will pay you whatever is right.” So they went. 5 When he went out again about noon and about three o’clock, he did the same. 6 And about five o’clock he went out and found others standing around; and he said to them, “Why are you standing here idle all day?” 7 They said to him, “Because no one has hired us.” He said to them, “You also go into the vineyard.” 8 When evening came, the owner of the vineyard said to his manager, “Call the labourers and give them their pay, beginning with the last and then going to the first.” 9 When those hired about five o’clock came, each of them received the usual daily wage. 10 Now when the first came, they thought they would receive more; but each of them also received the usual daily wage. 11 And when they received it, they grumbled against the landowner, 12 saying, “These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.” 13 But he replied to one of them, “Friend, I am doing you no wrong; did you not agree with me for the usual daily wage? 14 Take what belongs to you and go; I choose to give to this last the same as I give to you. 15 Am I not allowed to do what I choose with what belongs to me? Or are you envious because I am generous?” 16 So the last will be first, and the first will be last.’
‘I will pay you whatever is right … Call the labourers and give them their pay …’ (see Matthew 20: 4, 8) … the 1911 Lockout memorial in Wexford (Photograph: Patrick Comerford)
Today’s Reflection:
Covid, a stroke and personal problems meant I was missed my regular visits to Greece … not just for the blue skies and blue seas, but also the vineyards and the olive groves, and especially my friends there. So, after an absence of more than two years, it was good to get back to Crete last year and once again this year.
Of course, it was sad to see a small vineyard I have known for almost 10 years in Platanias, east of Rethymnon, has been uprooted and turned into a site for a development close to the beach. On the other hand, it was good to meet old friends in Rethymnon, Platanias, Panormos and Iraklion this year.
Last year, I also went to meet Manoli, who I have known for 30 years. When my sons were small children, he was like an uncle to them. Early one summer, he was excited when he rang me and realised I was returning to his village in the hills above Hersonissos, to the east of Iraklion. Gushing with enthusiasm and delight, he told me how I must come and see what he had done with the ‘graveyard’ in Piskopianó.
‘The graveyard?’
Now, I am interested in visiting churches and churchyards, and graveyards and gravestones provide rich material for social, local and family history. But a graveyard is not the first place you think your friends want you to visit on a holiday in the Mediterranean.
I asked again: ‘The graveyard?’
‘Yes, you’re going to be delighted to see how the vines are growing with new life. You remember how I trimmed back the vines and the branches and how I built new trellises. Now there is a rich crop in the grapeyard this year.’
The grapeyard! Of course. Now it makes sense.
I had shown an interest in his vineyard and his grapes … and a healthy interest in wine.
Now a new lesson awaited me on how to grow grapes, how to trim the vines, and how vines, like people, only make sense in clusters.
We are all workers in the vineyard, and Christ even refers to himself as the true vine. But unless we have worked in a vineyard, some of the illustrations in today’s Gospel reading (Matthew 20: 1-16) may not fully resonate with us. And this helps to understand how some of the people who are depicted in today’s parable, and many of the people who first heard it, may have missed some of the subtle points Jesus was making as he told it.
This Parable of the Labourers in the Vineyard, despite being well-known, is found only in Saint Matthew’s Gospel.
As the story unfolds, the landowner (οἰκοδεσπότης, oikodespotés), the head of the household or the owner of the land, is revealed to be not merely the owner of the vineyard, but as the Lord (ὁ κύριος, ho kyrios).
The labourers (εργάτες, ergates) are called at five different times in the day: early in the morning, at 9 o’clock, at noon, at 3 and at 5.
There are different tasks in the grapeyard, in the vineyard. Those who come early in the morning, at sunrise, can suffer from literal burnout later in the day as the heat of the sun becomes intense.
A variety of skills is needed: those who look after the soil; those who look after other plants such as the olive trees or lemon trees that help to protect the vines; those who watch the roses for the first signs of any disease that might hit the vines; those who prune the vines; those who pick the grapes and sort them out; those who tidy up in the vineyard at the end of the day – each and everyone plays a role in producing that bottle of wine as it makes its way to the shelves of shops and to our tables.
To some of the workers – and to us, at our first reading – the landowner appears to be unfair in the way he rewards those who work on his behalf. But did you notice how this passage begins ‘… the kingdom of heaven is like …’ and that the wages stand for God’s grace?
God chooses to give the same to all: the landowner pays ‘whatever is right’ – there is no social discrimination or class distinction in the Kingdom of Heaven.
I was living in Askeaton, in Co Limerick, for five years. For those five years I was there, although I was a late arrival, I was a ‘blow-in’, although the term was used for me affectionately, and I knew I was welcome. People understood I had arrived there late in the day, and I understood the parishioners had been there far longer than I ever knew.
Good partnerships mean mutual understanding, and can produce good fruit, not just in the vineyard, but in every aspect of life.
As people are more mobile these days, moving from city to countryside, and from provincial towns to the city, the term ‘blow-in’ may be beginning to die a slow death in many smaller towns and communities in Ireland. But I wonder whether the attitude it encapsulates is still prevalent in other aspects of Irish life.
Are newcomers to the Church equally as welcome as long-standing members of the Church, whose parents were regular parishioners before them?
How difficult is it for new churchgoers to find an invitation onto church committees, to read lessons, to be counted in, and to be seen to be counted in?
Sorcha Pollak’s column in The Irish Times, ‘New to the Parish,’ has shown how new arrivals are regularly treated rudely, from the moment they show their passports at the airport, to taking up jobs, constantly being asked, ‘But where are you really from?’
Over the past two years or so, we have seen far-right riots and protests across England, in Belfast, Ballymena and Dublin, the fear that has been created in the Indian community in Dublin, and the shocking attacks on places housing and sheltering asylum seekers and refugees, and there have been deeply disturbing reports of racist abuse suffered by people throughout these islands.
How early do you have to have arrived in the vineyard before your labour is valued fully?
God is generous to all. This is God’s free choice. As the Lord of the vineyard asks in this morning’s Gospel reading, ‘Am I not allowed to do what I choose with what belongs to me? Or are you envious because I am generous?’
Jesus begins this morning’s parable saying, ‘For the kingdom of heaven is like …’
The kingdom of God is like a place where all are welcome, where no-one is treated rudely or abusively because they are new arrivals or treated favourably because they have been here since the early days.
In the Kingdom of God, there is no discrimination, no racism; in the kingdom of God, there are no late arrivals or blow-ins.
Grapes past their harvesting time at the Hedgehog Vintage Inn in Lichfield (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 20 August 2025):
The theme this week (17 to 23 August) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Tell the Full Story’ (pp 28-29). This theme was introduced on Sunday with reflections from Dr Jo Sadgrove, Research and Learning Advisor, USPG.
The USPG Prayer Diary today (Wednesday 20 August 2025) invites us to pray:
Lord God, inspired by the work of abolitionists from around the world, we pray that those of us who have been able to sit in positions of comfort and privilege may be moved into places of discomfort to reflect on our own agency for change.
The Collect of the Day:
Merciful redeemer,
who, by the life and preaching of your servant Bernard,
rekindled the radiant light of your Church:
grant us, in our generation,
to be inflamed with the same spirit of discipline and love
and ever to walk before you as children of light;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
God 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 Bernard to the eternal feast of heaven;
through Jesus Christ our Lord.
Yesterday’s reflection
Continued tomorrow
Grapes on a vine in Aghios Georgios in Corfu (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
Grapes ripe for harvesting in Panormos, east of Rethymnon in Crete (Photograph: Patrick Comerford)
17 August 2025
All Saints’ Church, Leighton Buzzard,
stands on a site where there has been
a church for the past 1,000 years
The spire of All Saints’ Church, Leighton Buzzard, at 190 ft can be seen for miles around (Photograph: Patrick Comerford, 2025)
Patrick Comerford
I spent an afternoon recently in Leighton Buzzard, a market town in south-west Bedfordshire, close to the Buckinghamshire border. It is between Aylesbury, Tring, Luton and Milton Keynes, and near the Chiltern Hills.
I pass through Leighton Buzzard regularly on the train between Milton Keynes and London, but this was my first time to walk around the town, visiting some churches and cafés, searching for the main historical buildings and sites, and walking by the banks of the Grand Union Canal in the afternoon summer sunshine.
All Saints’ Church stands at the end of Church Square in the heart of Leighton Buzzard, on a site where there has been a church for about 1,000 years. The present church was built in the early 13th century and its 190-ft spire is a dominant feature in the town that can be seen for miles around.
Inside All Saints’ Church, Leighton Buzzard, facing the east end (Photograph: Patrick Comerford, 2025)
The episcopal seat was moved from Dorchester to Lincoln in 1075. Saint Hugh of Lincoln is depicted in the great west window with his legendary pet swan. Around his time, Leighton became a prebendal ‘peculiar’ in 1189. The Prebendary of Leighton Buzzard was a canon of Lincoln Cathedral and received his income from a prebendal manor in Leighton. Peculiar parishes were outside the jurisdiction of the archdeacon, and, generally, the bishop as well.
One explanation for the name of Leighton Buzzard suggests an early prebendary, Theobald de Busar, gave his name to Leighton, which became Leighton de Busar, and later Leighton Buzzard, to distinguish it from Leighton Bromswold in the same diocese.
Former prebendaries included William de Packington (1389), who was also Archdeacon of Canterbury and Dean of Lichfield (1380-1390). Former vicars included Christopher Sclater, who was Vicar from 1624 until he died in 1642. A petition from local people shows that he was not popular. He was described as ‘a promoter of superstitious innovations and of a scandalous life’, and so they employed a lecturer, Samuel Fisher, for their better instruction.
In practice, the prebendaries of Leighton Buzzard endowed the Vicarage of Leighton with a portion of their income. Until the 19th century, the prebendary held visitations, duplicates of registers were sent to the Prebendary, and the Peculiar Court proved all wills and registered all places of worship. No marriage licences except those granted by the Peculiar were legal.
Legislation in 1835-1836 empowered the Ecclesiastical Commissioners to abolish Peculiars, and the last visitation of the prebendary was in 1852. Meanwhile, the parish was transferred to the Diocese of Ely in 1837, and then to St Albans in 1914. By the time these changes were made, the position had become simply an honorary title. There is still a prebendal stall for Leighton Buzzard in Lincoln Cathedral.
Inside All Saints’ Church, Leighton Buzzard, facing the west end (Photograph: Patrick Comerford, 2025)
The church is large, and of cruciform shape, with a central tower and spire, and with a long chancel that is only slightly shorter than the nave. Most of the walls, tower, spire and nave arcading date from the 13th century, and the ground plan remains basically the same with some later additions, such as porches and the coffee shop.
The tower is about 9 metres (30 ft) square and 21 metres (69 ft) high. On the sides of the tower are traces of the older 13th century high pitched roofs. The pinnacles were added in 1842. The spire is 58 metres (191 ft) high, and is built with a slight bulge designed to make the tower appear straight from a distance. The spire was struck by lightning in 1852 and the top 6 metres (20 ft) had to be rebuilt.
There are 25 15th century gargoyles around the outside of the church, dating from the 15th century. Five sundials are fixed to the outside of the church, including one on the north transept wall that only catches the sun soon after sunrise or just before sunset.
The great West Door has hinges made by Thomas of Leighton, a 13th century ironsmith who made the iron grill on the tomb of Queen Eleanor of Castile in Westminster Abbey.
The chancel is the oldest part of All Saints’ Church, Leighton Buzzard (Photograph: Patrick Comerford, 2025)
The chancel is the oldest part of the church. The wooden altar and altar rails date from the 17th century. The sedilia and piscinae are Early English and date from before 1288. There are two piscinae and the most important of the three sedilia seats is at the west end and is a step below the other two.
Before the fire in 1985, the window over the altar was a traditional stained glass window. After the fire, it was replaced with plain glass.
The reredos is a carved oak triptych designed by the Gothic Revival architect George Frederick Bodley (1827-1907). The central section has three alabaster panels, the work of the stonemason and sculptor Robert Bridgeman (1844-1918) of Lichfield, and depict the Crucifixion, the Virgin Mary and Saint John.
The side sections are of leather and have four angels embossed, richly coloured and lacquered and are the work of Minnie King and Arthur Smallbones of the Leighton Buzzard Handicraft Class for Cripples. All the panels have finely carved oak canopies and bordered with a deep cut, vine pattern.
The late 14th century stalls have 27 misericords or tip-up seats that may have come from St Albans Abbey (Photograph: Patrick Comerford, 2025)
On either side of the chancel are late 14th century stalls have 27 misericords or tip-up seats with ledges for resting against when standing. The carvings include 14 with heads, six of foliage, two heraldic birds, and one with two men (or monkeys) fighting. The carvings of the remaining four have been destroyed. The misericords probably originated from monastic stalls at St Albans Abbey.
The rood screen separated the chancel from the crossing and is a good example of 15th century work.
The nave arcades have four bays. The arches have a chamfered moulding and are supported by octagonal pillars that have moulded capitals and bases. Many of the bases were renewed in 1886.
The roof with magnificent carvings of angels poised on the ends of alternate beams is one of the finest features of the church (Photograph: Patrick Comerford, 2025)
The roof has magnificent carvings of angels, poised on the ends of alternate beams, and is one of the finest features in the church.
The roof was added in the 15th century, and paid for by Alice de la Pole, Duchess of Suffolk and granddaughter of Geoffrey Chaucer. On each corbel are carved figures representing various saints, and the carvings on the corbels themselves represent objects associated with Christ’s Passion.
Saint George, Saint Etheldreda, Saint Michael, Saint Hugh (with his pet swan) and Saint Alban in the west window by CE Kempe (Photograph: Patrick Comerford, 2025)
All Saints’ Church has a large collection of windows by Charles Eamer Kempe (1837-1907), including 12 at lower levels and 16 in the clerestory. Kempe was at the forefront of the Anglo Catholic revival and worked closely with the architect GF Bodley.
The windows depict various saints, and the great west window depicts Saint George, Saint Etheldreda, Saint Michael, Saint Hugh and Saint Alban.
The oak eagle lectern is the oldest piece of carved woodwork in the church and the oldest of its type in the country. The base appears to date from the 13th century and the eagle from the 14th century.
The oak eagle lectern is the oldest piece of carved woodwork in the church (Photograph: Patrick Comerford, 2025)
The Jacobean pulpit in the nave is of American cedar, given in 1638 by Edward Wilkes, a local benefactor. The Wilkes family also provided the almshouses in North Street.
The font is Early English in design (ca 1240) and is from an earlier church. It has of a large bowl supported on a large central column, with four smaller ones. The metal plug is of much later date (1630).
The Simon and Nellie graffiti, linked locally with the origin of the Simnel Cake or ‘Sim and Nell’ cake (Photograph: Patrick Comerford, 2025)
Mediaeval graffiti or scratchings can be seen throughout the church, on the pillars and walls. They include crosses, birds, a king’s head, strange beasts, coats of arms, names and initials and geometric designs.
The best-known and the one that is always pointed out to visitors is known as the Simon and Nellie graffiti, on the south-west pier of the tower. It is linked locally with the origin of the Simnel Cake or ‘Sim and Nell’ cake. It dates from ca 1400.
The story has it that Simon and Nellie were preparing to welcome their children home for Mothering Sunday. They had little in their larder to eat except a piece of left-over Christmas pudding mixture. They argued over which to how to cook it: boil or bake? The carving shows them about to come to blows: Nellie raised a wooden spoon, Simon was about to throw the dough at Nellie, but they made peace, compromised, and boiled and then baked the mix.
And so, it is said in Leighton Buzzard, the Simnel cake was made.
Some of the mediaeval graffiti or scratchings throughout the church (Photographs: Patrick Comerford, 2025)
The church was damaged extensively by fire in 1985. A vast restoration project included redecorating and refurbishing the carved angels, creating new vestries, and a small chapel dedicated to Saint Hugh from an old priests’ vestry upstairs. Other alterations include a meeting room named the Good Samaritan Room from the large window depicting the parable, a parish office, and a choir vestry and office. A new Harrison organ and new bells replaced those destroyed by fire. A new altar was placed under the tower, and a coffee shop is open to the public three days a week.
The lower level of the north transept has a 14th century piscina in the east wall, and combined with other architectural features in both the north and south transepts, point to the fact that they were both originally designed to contain altars. John Esgoer’s will in 1519 refers to two altars in each transept.
The south transept is now a Lady Chapel. It also has a piscina and fine trefoiled niche containing a statue of the Blessed Virgin Mary and Chrost Child. This niche was originally used to display relics, including the tunic of Saint Hugh of Lincoln'. Against the south wall is a single altar, which replaced the two against the east wall from before the fire.
The tower crossing suffered the most damage in the fire in 1985 (Photograph: Patrick Comerford, 2025)
The tower crossing suffered the most damage in the 1985 fire, and most of what is seen in this part of the church is new. The altar is of limestone, weighing 3.4 tonnes. The frontal depicts the 12 apostles, and is in gold thread, the work of Watts of London. The organ was built by Harrison & Harrison of Durham in 1989.
Directly above the crossing roof is the ringing chamber, and above that the bell chamber. All ten bells had to be replaced after the fire, and the church now has a ring of 12 bells by Taylors of Loughborough, cast in the key of C sharp. The peal is ranked 21st out of 92 peals of 12 bells in the world.
One old mediaeval bell was rescued from the fire. This bell called ‘Ting Tang’ because of its sound. It is the oldest bell in the diocese and is now housed in the ringing room.
Further restorations were carried out in 1999-2016 after the discovery of cracks in the tower and structural problems in other places, when the tower was stabilised with steel anchors.
All Saints is in the Liberal Catholic tradition and the Parish Eucharist is the main service each Sunday at 9:30 am (Photograph: Patrick Comerford, 2025)
The Vicar of All Saints, Canon David MacGeoch, was appointed earlier this year. All Saints has a strong choral tradition and its worship and liturgy is in the Liberal Catholic tradition.
The church has a wide range of weekly services, most of which focus on the Eucharist, using Common Worship. The Parish Eucharist is the main service each Sunday at 9:30 am. An All Age Service is at 11:30 am on the first and third Sunday each month. Evensong is at 6 pm on Sundays. The weekday services include Holy Communion and Morning Prayer.
The west end of All Saints’ Church, Leighton Buzzard (Photograph: Patrick Comerford, 2025)
Patrick Comerford
I spent an afternoon recently in Leighton Buzzard, a market town in south-west Bedfordshire, close to the Buckinghamshire border. It is between Aylesbury, Tring, Luton and Milton Keynes, and near the Chiltern Hills.
I pass through Leighton Buzzard regularly on the train between Milton Keynes and London, but this was my first time to walk around the town, visiting some churches and cafés, searching for the main historical buildings and sites, and walking by the banks of the Grand Union Canal in the afternoon summer sunshine.
All Saints’ Church stands at the end of Church Square in the heart of Leighton Buzzard, on a site where there has been a church for about 1,000 years. The present church was built in the early 13th century and its 190-ft spire is a dominant feature in the town that can be seen for miles around.
Inside All Saints’ Church, Leighton Buzzard, facing the east end (Photograph: Patrick Comerford, 2025)
The episcopal seat was moved from Dorchester to Lincoln in 1075. Saint Hugh of Lincoln is depicted in the great west window with his legendary pet swan. Around his time, Leighton became a prebendal ‘peculiar’ in 1189. The Prebendary of Leighton Buzzard was a canon of Lincoln Cathedral and received his income from a prebendal manor in Leighton. Peculiar parishes were outside the jurisdiction of the archdeacon, and, generally, the bishop as well.
One explanation for the name of Leighton Buzzard suggests an early prebendary, Theobald de Busar, gave his name to Leighton, which became Leighton de Busar, and later Leighton Buzzard, to distinguish it from Leighton Bromswold in the same diocese.
Former prebendaries included William de Packington (1389), who was also Archdeacon of Canterbury and Dean of Lichfield (1380-1390). Former vicars included Christopher Sclater, who was Vicar from 1624 until he died in 1642. A petition from local people shows that he was not popular. He was described as ‘a promoter of superstitious innovations and of a scandalous life’, and so they employed a lecturer, Samuel Fisher, for their better instruction.
In practice, the prebendaries of Leighton Buzzard endowed the Vicarage of Leighton with a portion of their income. Until the 19th century, the prebendary held visitations, duplicates of registers were sent to the Prebendary, and the Peculiar Court proved all wills and registered all places of worship. No marriage licences except those granted by the Peculiar were legal.
Legislation in 1835-1836 empowered the Ecclesiastical Commissioners to abolish Peculiars, and the last visitation of the prebendary was in 1852. Meanwhile, the parish was transferred to the Diocese of Ely in 1837, and then to St Albans in 1914. By the time these changes were made, the position had become simply an honorary title. There is still a prebendal stall for Leighton Buzzard in Lincoln Cathedral.
Inside All Saints’ Church, Leighton Buzzard, facing the west end (Photograph: Patrick Comerford, 2025)
The church is large, and of cruciform shape, with a central tower and spire, and with a long chancel that is only slightly shorter than the nave. Most of the walls, tower, spire and nave arcading date from the 13th century, and the ground plan remains basically the same with some later additions, such as porches and the coffee shop.
The tower is about 9 metres (30 ft) square and 21 metres (69 ft) high. On the sides of the tower are traces of the older 13th century high pitched roofs. The pinnacles were added in 1842. The spire is 58 metres (191 ft) high, and is built with a slight bulge designed to make the tower appear straight from a distance. The spire was struck by lightning in 1852 and the top 6 metres (20 ft) had to be rebuilt.
There are 25 15th century gargoyles around the outside of the church, dating from the 15th century. Five sundials are fixed to the outside of the church, including one on the north transept wall that only catches the sun soon after sunrise or just before sunset.
The great West Door has hinges made by Thomas of Leighton, a 13th century ironsmith who made the iron grill on the tomb of Queen Eleanor of Castile in Westminster Abbey.
The chancel is the oldest part of All Saints’ Church, Leighton Buzzard (Photograph: Patrick Comerford, 2025)
The chancel is the oldest part of the church. The wooden altar and altar rails date from the 17th century. The sedilia and piscinae are Early English and date from before 1288. There are two piscinae and the most important of the three sedilia seats is at the west end and is a step below the other two.
Before the fire in 1985, the window over the altar was a traditional stained glass window. After the fire, it was replaced with plain glass.
The reredos is a carved oak triptych designed by the Gothic Revival architect George Frederick Bodley (1827-1907). The central section has three alabaster panels, the work of the stonemason and sculptor Robert Bridgeman (1844-1918) of Lichfield, and depict the Crucifixion, the Virgin Mary and Saint John.
The side sections are of leather and have four angels embossed, richly coloured and lacquered and are the work of Minnie King and Arthur Smallbones of the Leighton Buzzard Handicraft Class for Cripples. All the panels have finely carved oak canopies and bordered with a deep cut, vine pattern.
The late 14th century stalls have 27 misericords or tip-up seats that may have come from St Albans Abbey (Photograph: Patrick Comerford, 2025)
On either side of the chancel are late 14th century stalls have 27 misericords or tip-up seats with ledges for resting against when standing. The carvings include 14 with heads, six of foliage, two heraldic birds, and one with two men (or monkeys) fighting. The carvings of the remaining four have been destroyed. The misericords probably originated from monastic stalls at St Albans Abbey.
The rood screen separated the chancel from the crossing and is a good example of 15th century work.
The nave arcades have four bays. The arches have a chamfered moulding and are supported by octagonal pillars that have moulded capitals and bases. Many of the bases were renewed in 1886.
The roof with magnificent carvings of angels poised on the ends of alternate beams is one of the finest features of the church (Photograph: Patrick Comerford, 2025)
The roof has magnificent carvings of angels, poised on the ends of alternate beams, and is one of the finest features in the church.
The roof was added in the 15th century, and paid for by Alice de la Pole, Duchess of Suffolk and granddaughter of Geoffrey Chaucer. On each corbel are carved figures representing various saints, and the carvings on the corbels themselves represent objects associated with Christ’s Passion.
Saint George, Saint Etheldreda, Saint Michael, Saint Hugh (with his pet swan) and Saint Alban in the west window by CE Kempe (Photograph: Patrick Comerford, 2025)
All Saints’ Church has a large collection of windows by Charles Eamer Kempe (1837-1907), including 12 at lower levels and 16 in the clerestory. Kempe was at the forefront of the Anglo Catholic revival and worked closely with the architect GF Bodley.
The windows depict various saints, and the great west window depicts Saint George, Saint Etheldreda, Saint Michael, Saint Hugh and Saint Alban.
The oak eagle lectern is the oldest piece of carved woodwork in the church and the oldest of its type in the country. The base appears to date from the 13th century and the eagle from the 14th century.
The oak eagle lectern is the oldest piece of carved woodwork in the church (Photograph: Patrick Comerford, 2025)
The Jacobean pulpit in the nave is of American cedar, given in 1638 by Edward Wilkes, a local benefactor. The Wilkes family also provided the almshouses in North Street.
The font is Early English in design (ca 1240) and is from an earlier church. It has of a large bowl supported on a large central column, with four smaller ones. The metal plug is of much later date (1630).
The Simon and Nellie graffiti, linked locally with the origin of the Simnel Cake or ‘Sim and Nell’ cake (Photograph: Patrick Comerford, 2025)
Mediaeval graffiti or scratchings can be seen throughout the church, on the pillars and walls. They include crosses, birds, a king’s head, strange beasts, coats of arms, names and initials and geometric designs.
The best-known and the one that is always pointed out to visitors is known as the Simon and Nellie graffiti, on the south-west pier of the tower. It is linked locally with the origin of the Simnel Cake or ‘Sim and Nell’ cake. It dates from ca 1400.
The story has it that Simon and Nellie were preparing to welcome their children home for Mothering Sunday. They had little in their larder to eat except a piece of left-over Christmas pudding mixture. They argued over which to how to cook it: boil or bake? The carving shows them about to come to blows: Nellie raised a wooden spoon, Simon was about to throw the dough at Nellie, but they made peace, compromised, and boiled and then baked the mix.
And so, it is said in Leighton Buzzard, the Simnel cake was made.
Some of the mediaeval graffiti or scratchings throughout the church (Photographs: Patrick Comerford, 2025)
The church was damaged extensively by fire in 1985. A vast restoration project included redecorating and refurbishing the carved angels, creating new vestries, and a small chapel dedicated to Saint Hugh from an old priests’ vestry upstairs. Other alterations include a meeting room named the Good Samaritan Room from the large window depicting the parable, a parish office, and a choir vestry and office. A new Harrison organ and new bells replaced those destroyed by fire. A new altar was placed under the tower, and a coffee shop is open to the public three days a week.
The lower level of the north transept has a 14th century piscina in the east wall, and combined with other architectural features in both the north and south transepts, point to the fact that they were both originally designed to contain altars. John Esgoer’s will in 1519 refers to two altars in each transept.
The south transept is now a Lady Chapel. It also has a piscina and fine trefoiled niche containing a statue of the Blessed Virgin Mary and Chrost Child. This niche was originally used to display relics, including the tunic of Saint Hugh of Lincoln'. Against the south wall is a single altar, which replaced the two against the east wall from before the fire.
The tower crossing suffered the most damage in the fire in 1985 (Photograph: Patrick Comerford, 2025)
The tower crossing suffered the most damage in the 1985 fire, and most of what is seen in this part of the church is new. The altar is of limestone, weighing 3.4 tonnes. The frontal depicts the 12 apostles, and is in gold thread, the work of Watts of London. The organ was built by Harrison & Harrison of Durham in 1989.
Directly above the crossing roof is the ringing chamber, and above that the bell chamber. All ten bells had to be replaced after the fire, and the church now has a ring of 12 bells by Taylors of Loughborough, cast in the key of C sharp. The peal is ranked 21st out of 92 peals of 12 bells in the world.
One old mediaeval bell was rescued from the fire. This bell called ‘Ting Tang’ because of its sound. It is the oldest bell in the diocese and is now housed in the ringing room.
Further restorations were carried out in 1999-2016 after the discovery of cracks in the tower and structural problems in other places, when the tower was stabilised with steel anchors.
All Saints is in the Liberal Catholic tradition and the Parish Eucharist is the main service each Sunday at 9:30 am (Photograph: Patrick Comerford, 2025)
The Vicar of All Saints, Canon David MacGeoch, was appointed earlier this year. All Saints has a strong choral tradition and its worship and liturgy is in the Liberal Catholic tradition.
The church has a wide range of weekly services, most of which focus on the Eucharist, using Common Worship. The Parish Eucharist is the main service each Sunday at 9:30 am. An All Age Service is at 11:30 am on the first and third Sunday each month. Evensong is at 6 pm on Sundays. The weekday services include Holy Communion and Morning Prayer.
The west end of All Saints’ Church, Leighton Buzzard (Photograph: Patrick Comerford, 2025)
Daily prayer in Ordinary Time 2025:
100, Sunday 17 August 2025,
Ninth Sunday after Trinity (Trinity IX)
‘When you see a cloud rising in the west, you immediately say, “It is going to rain”; and so it happens’ (Luke 12: 54) … evening clouds above Saint Paul’s Cathedral and the River Thames in London (Photograph: Patrick Comerford, 2025)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and today is the Ninth Sunday after Trinity (Trinity IX).
Later this morning, I hope to attend the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford. But, before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘End of the beach’ at Platanias in Rethymnon … but do we know how to read the signs of the end of the times? (see Luke 12: 54-56) (Photograph: Patrick Comerford)
Luke 12: 49-56 (NRSVA):
[Jesus said to his disciples:]
49 ‘I came to bring fire to the earth, and how I wish it were already kindled! 50 I have a baptism with which to be baptized, and what stress I am under until it is completed! 51 Do you think that I have come to bring peace to the earth? No, I tell you, but rather division! 52 From now on, five in one household will be divided, three against two and two against three; 53 they will be divided:
father against son
and son against father,
mother against daughter
and daughter against mother,
mother-in-law against her daughter-in-law
and daughter-in-law against mother-in-law.’
54 He also said to the crowds, ‘When you see a cloud rising in the west, you immediately say, “It is going to rain”; and so it happens. 55 And when you see the south wind blowing, you say, “There will be scorching heat”; and it happens. 56 You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time?’
‘I have a baptism with which to be baptized’ (Luke 12: 50) … the font in Saint Mel’s Cathedral, Longford (Photograph: Patrick Comerford)
Today’s Reflection:
When I was a student at the Irish School of Ecumenics in the early 1980s, we all had to do a residential placement in Northern Ireland in a church that was in a tradition other than our own. I spent time with Shankill Road Methodist Church in Belfast, while others went to Roman Catholic, Presbyterian or Anglican churches.
One Anglican student, a priest from Barbados, was placed with the Redemptorists in Clonard Monastery.
As his placement came to end, there was one experience he had not yet explored. On his last Sunday evening, he went to hear Ian Paisley preach in the Martyrs’ Memorial Church on Ravenhill Road.
When he returned to Clonard Monastery, unscathed, an old priest asked him, tongue in cheek, ‘Well, did the Big Man give you an old-style Redemptorist sermon filled with hellfire and brimstone?’
Perhaps this is the sort of sermon some people may expect in churches this morning with the lectionary readings.
The Prophet Isaiah, in words that echo the Psalm, speaks of vineyards that yield only wild grapes (verses 2, 4); breaking and trampling down walls (verse 4); vines giving way to briars and thorns (verse 6); bloodshed instead of justice, a cry instead of righteousness (verse 7).
The Epistle reading speaks of mockings and floggings (verse 36), chains and jails (Hebrews 11: 36), prophets being stoned to death, sawn in two and killed by the sword (verse 37), or wandering in deserts and mountains, hiding in caves and holes (verse 38).
And then, we hear the warnings in the Gospel reading of fire on earth (verse 49), families and households divided and fighting each other to the death (verses 52-53), people being blown about by the storms and tempests of the day (verses 54-56).
They are images that might have inspired Ian Paisley’s sermons. But they have inspired too great creative and literary minds in the English language, from William Shakespeare and William Blake to TS Eliot in the Four Quartets:
This is the death of earth.
Water and fire succeed
The town, the pasture and the weed.
Water and fire deride
The sacrifice that we denied.
Water and fire shall rot
The marred foundations we forgot,
Of sanctuary and choir.
This is the death of water and fire. ( – Little Gidding)
If we dismiss these apocalyptic images because they have been hijacked by fundamentalist extremists, for their own religious and political ideals, then we miss an opportunity to allow our values to challenge those ways we may be allowing our lives to drift along without question or examination.
Fire and water were a challenge for me some years ago during a visit to Longford. One Sunday afternoon, three of us headed off from the Church of Theological Institute in Dublin on what we had come to call our church history ‘field trips.’ We wanted to see the completed restoration work at Saint Mel’s Cathedral.
The cathedral was destroyed in a blazing fire early on Christmas morning 2009, but was restored and rebuilt so beautifully that it has been voted Ireland’s favourite building.
Outside, it still looks like a grey, classical revival, fortress-like cathedral. But inside it is filled with light and joy. It has risen from the ashes, and its restoration is truly a story of redemption and resurrection.
As we walked into the cathedral, I was overwhelmed by the beautiful baptismal font that has been placed at the main entrance door to the cathedral. The font was sculpted by Tom Glendon and the blue mosaic work by Laura O’Hagan is a creative representation of the Water of Life.
This font is a challenge to all who enter the church and is placed exactly where it should be, for Baptism is entry to the Church.
Baptism is not a naming ceremony, it is not about my individual experience, it is never a private event. It is a public event, and it incorporates me into the unity, the community of the Body of Christ.
In this Gospel reading, Christ challenges us with three themes: Fire, Baptism and Division.
In the Bible, fire can represent the presence of God – think of the pillar of fire in the wilderness (Exodus 13: 17-22) or the tongues of flame at Pentecost (Acts 2: 1-4).
It can represent judgment (see Revelation 20: 7-10), and it can represent purification – the prophets Zachariah (13: 9) and Malachi (3: 2-3) speak of the refiner’s fire in which God purifies his people, as a refiner purifies silver by fire.
At the Presentation in the Temple (Luke 2: 22-38), old Simeon foresees how the Christ Child ‘is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed so that the inward thoughts of many will be revealed – and a sword will pierce your own soul too’ (verses 34-35).
The sword that pierces the soul of the Virgin Mary, the sword that has killed the prophets, the sword the divides families, is a reminder that Christ, who embodies the presence of God, simultaneously judges and purifies.
In the New Testament, Baptism represents both judgment and purification and Saint John the Baptist connects it with fire (Luke 3: 16-17).
In today’s Gospel reading, however, Christ is referring not to the baptism he brings but to the baptism he receives. He not only brings the fire of judgment and purification, but he bears it himself also.
The Kingdom of God he proclaims is governed:
• not by might but by forgiveness (think of forgiveness in the Lord’s Prayer, Luke 11: 4);
• not by fear but by courage (‘be not afraid’ in Luke 1: 13, 30, 2: 10, 5: 11, 8: 50, 12: 4, 7, 32);
• not by power but by humility (see Magnificat, Luke 1: 46-55).
But it is easy to be lured by the temptations of wealth, status, and power rather than the promises that come with our Baptism.
In the second half of the Gospel reading, Christ chides the crowd for not recognising the signs he bears. They know how to forecast the weather, but they cannot forecast, watch for the signs of, the coming Kingdom of God.
There is a fashion in the Church today for ‘fresh expressions of the Church’ that blow where the wind blows. They seek to be fashionable and claim that they are relevant.
Sometimes, you may not know whether you are in a coffee shop or in a church, whether you are in the guiding hands of a barista or of a priest. The old forms of church have been abandoned, and with it we may ask whether they have thrown out the core content too.
I visited one of these churches one Sunday morning. Yes, there was a rambling sermon of 35 or more minutes. Yes, there was a time of ‘fellowship’ where people turned around their chairs and were chummy with one another, in a clumsy sort of way.
There was one reading, but no Gospel reading. There was no confession and absolution, no Creedal statement, no Trinitarian formula in the prayers. The prayers prayed for those present and those like them, but there were no prayers for people outside, no prayers for a world that is divided and suffering, no challenge or judgment for those who have created the plight and sufferings of wars, refugees, racism, homelessness, economic injustice and climate change.
In this smug self-assurance, without any reference to the world outside, there was no challenge to discipleship, to live up to the promises and challenges of Baptism.
And, needless to say, there was no Sacrament, and no hint of there ever being a sacramental ministry.
Content had been abandoned for the sake of form. But the form had become a charade. For the sake of relevance, the church had become irrelevant.
The challenge of our Baptism is a challenge for the Church to be a sign of, a sacrament of, the Kingdom of God.
We can be distracted by the demands and fashions of what pass as ‘fresh expressions of Church’ and never meet the needs of a divided and suffering world.
Or we can be nourished by Word and Sacrament and respond to the demands of our Baptism in a discipleship that seeks to challenge and confront a suffering and divided world with the values and promises of the Kingdom of God.
But it is costly. And in that struggle, like Simeon warns Mary, we may find ‘a sword will pierce your own soul too.’
‘When I expected it to yield grapes, why did it yield wild grapes’ (Isaiah 5: 4) … grapes on a vine at the Hedgehog Vintage Inn in Lichfield (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Sunday 17 August 2025, Trinity IX):
The theme this week (17 to 23 August) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Tell the Full Story’ (pp 28-29). This theme is introduced today with reflections from Dr Jo Sadgrove, Research and Learning Advisor, USPG:
At a workshop entitled ‘Atoning for the Sins of Our Past’ held at Oxford’s Centre for Black Theology, I had the privilege of joining faith leaders and scholars in a thoughtful exploration of critical topics, including Black theology, whiteness, and reparative justice. Led by Dr Anthony Reddie and Ms Thandi Soko de Jong, the event fostered open and honest dialogue on the enduring impacts of colonialism, encouraging meaningful engagement with historical injustices and their contemporary implications. The key takeaway was clear: we need to tell the full story.
Remembering the Slave Trade and its Abolition requires us to recall a violent, complex and poorly understood history in which the English Church, state and monarchy collaborated to benefit financially from the transatlantic trade in enslaved Africans. This is a highly distressing realisation for all.
In our work of repentance and repair, we must be willing to dwell in the discomfort of this reality. Within the Church of England, the tradition of moving too quickly towards conversations about white Christian abolitionists, rather than white Christian enslavers has imposed further pain and insult, particularly for Caribbean descendants. This simply perpetuates the system of racist violence enshrined within the slave trade.
Our calling today is to kneel at the foot of the cross, to remember the violent sacrifices made for us and, out of our discomfort, begin to reimagine the kind of world we want to hand down to our descendants.
The USPG Prayer Diary today (Sunday 17 August 2025, Trinity IX) invites us to read and meditate on Luke 12: 49-56.
The Collect of the Day:
Almighty God,
who sent your Holy Spirit
to be the life and light of your Church:
open our hearts to the riches of your grace,
that we may bring forth the fruit of the Spirit
in love and joy and peace;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Holy Father,
who gathered us here around the table of your Son
to share this meal with the whole household of God:
in that new world where you reveal the fullness of your peace,
gather people of every race and language
to share in the eternal banquet of Jesus Christ our Lord.
Additional Collect:
Gracious Father,
revive your Church in our day,
and make her holy, strong and faithful,
for your glory’s sake
in Jesus Christ our Lord.
Yesterday’s reflection
Continued tomorrow
‘When you see a cloud rising in the west, you immediately say, “It is going to rain”; and so it happens’ (Luke 12: 54) … morning clouds above the beach in Rethymnon in Crete (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
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and today is the Ninth Sunday after Trinity (Trinity IX).
Later this morning, I hope to attend the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford. But, before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘End of the beach’ at Platanias in Rethymnon … but do we know how to read the signs of the end of the times? (see Luke 12: 54-56) (Photograph: Patrick Comerford)
Luke 12: 49-56 (NRSVA):
[Jesus said to his disciples:]
49 ‘I came to bring fire to the earth, and how I wish it were already kindled! 50 I have a baptism with which to be baptized, and what stress I am under until it is completed! 51 Do you think that I have come to bring peace to the earth? No, I tell you, but rather division! 52 From now on, five in one household will be divided, three against two and two against three; 53 they will be divided:
father against son
and son against father,
mother against daughter
and daughter against mother,
mother-in-law against her daughter-in-law
and daughter-in-law against mother-in-law.’
54 He also said to the crowds, ‘When you see a cloud rising in the west, you immediately say, “It is going to rain”; and so it happens. 55 And when you see the south wind blowing, you say, “There will be scorching heat”; and it happens. 56 You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time?’
‘I have a baptism with which to be baptized’ (Luke 12: 50) … the font in Saint Mel’s Cathedral, Longford (Photograph: Patrick Comerford)
Today’s Reflection:
When I was a student at the Irish School of Ecumenics in the early 1980s, we all had to do a residential placement in Northern Ireland in a church that was in a tradition other than our own. I spent time with Shankill Road Methodist Church in Belfast, while others went to Roman Catholic, Presbyterian or Anglican churches.
One Anglican student, a priest from Barbados, was placed with the Redemptorists in Clonard Monastery.
As his placement came to end, there was one experience he had not yet explored. On his last Sunday evening, he went to hear Ian Paisley preach in the Martyrs’ Memorial Church on Ravenhill Road.
When he returned to Clonard Monastery, unscathed, an old priest asked him, tongue in cheek, ‘Well, did the Big Man give you an old-style Redemptorist sermon filled with hellfire and brimstone?’
Perhaps this is the sort of sermon some people may expect in churches this morning with the lectionary readings.
The Prophet Isaiah, in words that echo the Psalm, speaks of vineyards that yield only wild grapes (verses 2, 4); breaking and trampling down walls (verse 4); vines giving way to briars and thorns (verse 6); bloodshed instead of justice, a cry instead of righteousness (verse 7).
The Epistle reading speaks of mockings and floggings (verse 36), chains and jails (Hebrews 11: 36), prophets being stoned to death, sawn in two and killed by the sword (verse 37), or wandering in deserts and mountains, hiding in caves and holes (verse 38).
And then, we hear the warnings in the Gospel reading of fire on earth (verse 49), families and households divided and fighting each other to the death (verses 52-53), people being blown about by the storms and tempests of the day (verses 54-56).
They are images that might have inspired Ian Paisley’s sermons. But they have inspired too great creative and literary minds in the English language, from William Shakespeare and William Blake to TS Eliot in the Four Quartets:
This is the death of earth.
Water and fire succeed
The town, the pasture and the weed.
Water and fire deride
The sacrifice that we denied.
Water and fire shall rot
The marred foundations we forgot,
Of sanctuary and choir.
This is the death of water and fire. ( – Little Gidding)
If we dismiss these apocalyptic images because they have been hijacked by fundamentalist extremists, for their own religious and political ideals, then we miss an opportunity to allow our values to challenge those ways we may be allowing our lives to drift along without question or examination.
Fire and water were a challenge for me some years ago during a visit to Longford. One Sunday afternoon, three of us headed off from the Church of Theological Institute in Dublin on what we had come to call our church history ‘field trips.’ We wanted to see the completed restoration work at Saint Mel’s Cathedral.
The cathedral was destroyed in a blazing fire early on Christmas morning 2009, but was restored and rebuilt so beautifully that it has been voted Ireland’s favourite building.
Outside, it still looks like a grey, classical revival, fortress-like cathedral. But inside it is filled with light and joy. It has risen from the ashes, and its restoration is truly a story of redemption and resurrection.
As we walked into the cathedral, I was overwhelmed by the beautiful baptismal font that has been placed at the main entrance door to the cathedral. The font was sculpted by Tom Glendon and the blue mosaic work by Laura O’Hagan is a creative representation of the Water of Life.
This font is a challenge to all who enter the church and is placed exactly where it should be, for Baptism is entry to the Church.
Baptism is not a naming ceremony, it is not about my individual experience, it is never a private event. It is a public event, and it incorporates me into the unity, the community of the Body of Christ.
In this Gospel reading, Christ challenges us with three themes: Fire, Baptism and Division.
In the Bible, fire can represent the presence of God – think of the pillar of fire in the wilderness (Exodus 13: 17-22) or the tongues of flame at Pentecost (Acts 2: 1-4).
It can represent judgment (see Revelation 20: 7-10), and it can represent purification – the prophets Zachariah (13: 9) and Malachi (3: 2-3) speak of the refiner’s fire in which God purifies his people, as a refiner purifies silver by fire.
At the Presentation in the Temple (Luke 2: 22-38), old Simeon foresees how the Christ Child ‘is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed so that the inward thoughts of many will be revealed – and a sword will pierce your own soul too’ (verses 34-35).
The sword that pierces the soul of the Virgin Mary, the sword that has killed the prophets, the sword the divides families, is a reminder that Christ, who embodies the presence of God, simultaneously judges and purifies.
In the New Testament, Baptism represents both judgment and purification and Saint John the Baptist connects it with fire (Luke 3: 16-17).
In today’s Gospel reading, however, Christ is referring not to the baptism he brings but to the baptism he receives. He not only brings the fire of judgment and purification, but he bears it himself also.
The Kingdom of God he proclaims is governed:
• not by might but by forgiveness (think of forgiveness in the Lord’s Prayer, Luke 11: 4);
• not by fear but by courage (‘be not afraid’ in Luke 1: 13, 30, 2: 10, 5: 11, 8: 50, 12: 4, 7, 32);
• not by power but by humility (see Magnificat, Luke 1: 46-55).
But it is easy to be lured by the temptations of wealth, status, and power rather than the promises that come with our Baptism.
In the second half of the Gospel reading, Christ chides the crowd for not recognising the signs he bears. They know how to forecast the weather, but they cannot forecast, watch for the signs of, the coming Kingdom of God.
There is a fashion in the Church today for ‘fresh expressions of the Church’ that blow where the wind blows. They seek to be fashionable and claim that they are relevant.
Sometimes, you may not know whether you are in a coffee shop or in a church, whether you are in the guiding hands of a barista or of a priest. The old forms of church have been abandoned, and with it we may ask whether they have thrown out the core content too.
I visited one of these churches one Sunday morning. Yes, there was a rambling sermon of 35 or more minutes. Yes, there was a time of ‘fellowship’ where people turned around their chairs and were chummy with one another, in a clumsy sort of way.
There was one reading, but no Gospel reading. There was no confession and absolution, no Creedal statement, no Trinitarian formula in the prayers. The prayers prayed for those present and those like them, but there were no prayers for people outside, no prayers for a world that is divided and suffering, no challenge or judgment for those who have created the plight and sufferings of wars, refugees, racism, homelessness, economic injustice and climate change.
In this smug self-assurance, without any reference to the world outside, there was no challenge to discipleship, to live up to the promises and challenges of Baptism.
And, needless to say, there was no Sacrament, and no hint of there ever being a sacramental ministry.
Content had been abandoned for the sake of form. But the form had become a charade. For the sake of relevance, the church had become irrelevant.
The challenge of our Baptism is a challenge for the Church to be a sign of, a sacrament of, the Kingdom of God.
We can be distracted by the demands and fashions of what pass as ‘fresh expressions of Church’ and never meet the needs of a divided and suffering world.
Or we can be nourished by Word and Sacrament and respond to the demands of our Baptism in a discipleship that seeks to challenge and confront a suffering and divided world with the values and promises of the Kingdom of God.
But it is costly. And in that struggle, like Simeon warns Mary, we may find ‘a sword will pierce your own soul too.’
‘When I expected it to yield grapes, why did it yield wild grapes’ (Isaiah 5: 4) … grapes on a vine at the Hedgehog Vintage Inn in Lichfield (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Sunday 17 August 2025, Trinity IX):
The theme this week (17 to 23 August) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Tell the Full Story’ (pp 28-29). This theme is introduced today with reflections from Dr Jo Sadgrove, Research and Learning Advisor, USPG:
At a workshop entitled ‘Atoning for the Sins of Our Past’ held at Oxford’s Centre for Black Theology, I had the privilege of joining faith leaders and scholars in a thoughtful exploration of critical topics, including Black theology, whiteness, and reparative justice. Led by Dr Anthony Reddie and Ms Thandi Soko de Jong, the event fostered open and honest dialogue on the enduring impacts of colonialism, encouraging meaningful engagement with historical injustices and their contemporary implications. The key takeaway was clear: we need to tell the full story.
Remembering the Slave Trade and its Abolition requires us to recall a violent, complex and poorly understood history in which the English Church, state and monarchy collaborated to benefit financially from the transatlantic trade in enslaved Africans. This is a highly distressing realisation for all.
In our work of repentance and repair, we must be willing to dwell in the discomfort of this reality. Within the Church of England, the tradition of moving too quickly towards conversations about white Christian abolitionists, rather than white Christian enslavers has imposed further pain and insult, particularly for Caribbean descendants. This simply perpetuates the system of racist violence enshrined within the slave trade.
Our calling today is to kneel at the foot of the cross, to remember the violent sacrifices made for us and, out of our discomfort, begin to reimagine the kind of world we want to hand down to our descendants.
The USPG Prayer Diary today (Sunday 17 August 2025, Trinity IX) invites us to read and meditate on Luke 12: 49-56.
The Collect of the Day:
Almighty God,
who sent your Holy Spirit
to be the life and light of your Church:
open our hearts to the riches of your grace,
that we may bring forth the fruit of the Spirit
in love and joy and peace;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Holy Father,
who gathered us here around the table of your Son
to share this meal with the whole household of God:
in that new world where you reveal the fullness of your peace,
gather people of every race and language
to share in the eternal banquet of Jesus Christ our Lord.
Additional Collect:
Gracious Father,
revive your Church in our day,
and make her holy, strong and faithful,
for your glory’s sake
in Jesus Christ our Lord.
Yesterday’s reflection
Continued tomorrow
‘When you see a cloud rising in the west, you immediately say, “It is going to rain”; and so it happens’ (Luke 12: 54) … morning clouds above the beach in Rethymnon in Crete (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
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