Rutland’s name and fame have spread far beyond its small size … the Rutland Fountain in Merrion Square, Dublin (Photograph: Patrick Comerford)
Patrick Comerford
I was musing earlier this week (31 August 2026) on which is the smallest state in Europe, recalling my visits to the Vatican City, San Marino, Malta, Cyprus and the tiny territory of the Sovereign Military Order of Malta,and even stepping on the steps of the former supreme court of Andorra, albeit in French sovereign territory.
In a similar vein, I have sometimes wondered what is the smallest county in England. I have some of the places that make that claim, and as I was researching Monday’s posting on Europe’s micronation, I came across a feature in The Guardian last week (26 August 2026) on how Rutland’s council is due to merge with Leicestershire in 2028 and how some local people are incensed. Lucy Knight asked whether the county can hold on to its ceremonial status.
But is Rutland still the smallest county? Well, that all depends on which list of counties you work from and how you define a county.
The Historic Counties Trust lists 39 English counties, there are 48 ceremonial counties, 84 metropolitan (6) and non-metropolitan (78) counties, and the 48 former postal counties from 1974 to 1996, making England a confusing patchwork of administrative counties, ceremonial counties, postal counties and unitary authority areas.
England’s counties are the source of much regional pride, not least when it comes to cricket. To identify with Yorkshire, Devon or Northumbria is to invite certain expectations about your forthright views or your fondness for cider and clog-dancing. The historic counties continue to be the basis for county cricket teams. Sussex and Yorkshire, for example, continue to be widely recognised as cultural regions, significant in sport and used by many organisations as regional units.
Although Middlesex dates back to the eighth century, Middlesex County Council was abolished in 1965. Yet Middlesex County Cricket Club, and Middlesex University live on, and so too does the historic county of Middlesex, even though most of its inhabitants now live in the ceremonial county of Greater London.
Middlesex has disappeared as a county, but the Fitzrovia Chapel survives as the former chapel of the Middlesex Hospital (Photograph: Patrick Comerford)
A major reform and reorganisation of local government in 1974 redrew the map of England and introduced metropolitan counties such as Greater Manchester, South Yorkshire and the West Midlands. Administrative counties and county boroughs were abolished, England, with the exception of Greater London and the Isles of Scilly, was divided into two types of counties: metropolitan and non-metropolitan counties.
Several counties, such as Cumberland, Herefordshire, Rutland, Westmorland and Worcestershire, vanished from the administrative map, while new entities such as Avon, Cleveland, Cumbria and Humberside appeared, in addition to the six new metropolitan counties.
A review of local government structures led to the Rutland, East Riding of Yorkshire, Herefordshire and Worcestershire being restored as administrative areas in the 1990s, while Avon, Cleveland and Humberside were abolished less than 25 years after their creation. Traditional borders were restored between Somerset and Gloucestershire (except at Bristol), County Durham and Yorkshire (towards the mouth of the River Tees, but not in Teesdale), and Yorkshire and Lincolnshire.
The case of Huntingdonshire was considered twice, but the commission found that ‘there was no exceptional county allegiance to Huntingdonshire, as had been perceived in Rutland and Herefordshire’.
The Duke of Rutland depicted on the Rutland Fountain in Merrion Square, Dublin (Photograph: Patrick Comerford)
Rutland is a ceremonial county in the East Midlands, described by Lucy Knight in The Guardian as a pocket between Leicestershire, Lincolnshire and Northamptonshire, and she repeats the claim it ‘is often considered to be England’s smallest county’.
If we go by the list of historic counties, Rutland is the smallest with a total area of 382 sq km (147 sq miles), and an estimated population of just over 41,000. It has the second-smallest population for a ceremonial county after the City of London.
Rutland is a rural county, and the only towns are Oakham in the west and Uppingham in the south. Rutland is so small that I only remember passing through it on a train between Cambridge and Birmingham that stopped at Oakham.
But despite its size, the name of Rutland has spread far and wide: Parnell Square, one of the oldest Georgian square in Dublin, was laid out in 1753-1785 as Rutland Square, and kept that name until 1933. Charles Manners, Duke of Rutland, was a popular Viceroy of Ireland until he died on 24 October 1787 at the Vice-Regal Lodge in the Phoenix Park, Dublin, now Áras an Uachtaráin, the official residence of the President of Ireland. His memory lives on in the names of Rutland Street, Rutland Place and Granby Row, Dublin, Rutland House and Rutland Street in Limerick, and the Rutland Fountain, an imposing monument in Merrion Square, Dublin, and a second Rutland Fountain in James’s Street, Dublin.
Rutland became a non-metropolitan district of Leicestershire in legislation that took effect in 1974. Under plans for local government reorganisation announced in July 2026, Rutland is about to become part of a new unitary authority area, Leicestershire and Rutland.
The City of London measures just 2.9 sq km, making it the smallest ceremonial county in England (Photograph: Patrick Comerford)
But if we rely on the list of ceremonial counties, then the smallest county in England is the City of London, which includes Saint Paul’s Cathedral, Fleet Street, the Bank of England and the Stock Exchange. It is often known as ‘the Square Mile’, measures just 2.9 sq km (1.12 sq miles) and is the smallest ceremonial county in England and the smallest city in the UK by area.
Although more than half a million people work in the City of London, it has a population of only 8,583 people.
Surrounded by the modern ceremonial county of Greater London, the City is a unique local authority area governed by the City of London Corporation, which is led by the Lord Mayor of London, not to be confused with the elected Mayor of London. It is also part of the Greater London Authority, which shares local government powers in the region with the councils of 32 London boroughs and the City of London Corporation. However, it does not include two historic liberties, the Inner Temple and the Middle Temple, enclaves within the City of London.
Tyne and Wear, including Newcastle, Gateshead and Sunderland, is 540 sq km (Photograph: Patrick Comerford)
If the City of London is removed from the debate, the ceremonial county of Bristol must be taken into account. It measures 110 sq km (42 sq miles) and was part of the county of Avon from 1974 to 1996, but then returned to being an independent county.
The Isle of Wight is usually regarded as part of Hampshire, but is also a ceremonial county and a unitary authority. It has a land area of 380 sq km (146.7 sq miles), so it is marginally smaller than Rutland, but larger than Bristol and much larger than the ceremonial county of the City of London.
Tyne and Wear, including Newcastle, Gateshead and Sunderland, is 540 sq km (210 sq miles); Merseyside, including Liverpool and the Wirrall, is 652 sq km (252 sq miles); and the West Midlands, including Birmingham, Coventry, Dudley, Sandwell, Solihull, Walsall and Wolverhampton, is 902 sq km (348 sq miles).
St Neots is the largest town in Huntingdonshire, now a local government district in Cambridgeshire (Photograph: Patrick Comerford)
All are smaller in area than Huntingdonshire, historically a county in its own right and also, at times, claimed as the smallest county in England. Huntingdonshire has an area of 918 sq km (354.3 sq miles) and boundaries dating from Anglo-Saxon times. It became an administrative county in 1889. It was merged in 1965, with the Soke of Peterborough to form Huntingdon and Peterborough, which in turn was merged with Cambridgeshire and Isle of Ely in 1974 to form Cambridgeshire. Huntingdonshire is now a local government district in Cambridgeshire, and St Neots (33,410) is the largest town.
Cambridgeshire also incorporates the Isle of Ely and the Liberty of Peterborough, each of which was treated as a separate county in legislation in the 19th century.
The Isle of Ely in Cambridgeshire was under the jurisdiction of the Bishop of Ely from 1109 to 1837. From 1889 to 1965, it was an administrative county of about 970 sq km (374.5 sq miles). The Soke of Peterborough, associated with the City and Diocese of Peterborough, was part of Northamptonshire but was had its own county council. The Soke, also known as the Liberty of Peterborough, was abolished in 1965.
We might also consider the shires that were never counties. Large exclaves affected by legislation in 1844 included the County Durham exclaves of Islandshire, Bedlingtonshire and Norhamshire, later treated as hundreds of Northumberland.
Lichfield became a city and county, separate from Staffordshire, in a charter from Queen Mary I in 1553 and remained so until 1888 (Photograph: Patrick Comerford)
But, of course, one of the smallest counties that ever existed, at least in name and with its own sheriff, from the mid-16th century and that will always be my favourite is Lichfield, one of only 18 towns and cities in England to have held county corporate status in the past. A charter from Queen Mary I in 1553 made Lichfield a ‘City and a County’, separate from the rest of Staffordshire, and it remained so for 335 years until 1888.
Richard II gave a charter in 1387 for the foundation of the Guild of Saint Mary and Saint John the Baptist, which effectively exercised the function of local government in Lichfield until it was dissolved by Edward VI, who incorporated the town in 1548, vesting its government in two bailiffs and 24 burgesses.
The corporation established in 1548 probably acquired legal rights to the surrounding land, but the line of the boundary at that date is uncertain. The charter states merely that the limits of the city and its suburbs ‘should extend as far as in times past they have been reputed and considered to extend’.
Queen Mary I’s charter in 1553 repeated this formula. She granted the charter in 1553, the first year of her reign, as a reward thanking the citizens and bailiffs of Lichfield for their loyalty and support during the Duke of Northumberland’s attempt to block her accession to the throne.
The charter separated Lichfield administratively from Staffordshire, making it a county of itself until it was reincorporated into Staffordshire in 1888. The charter also created the ancient office of the Sheriff of Lichfield, and the city remains one of the few towns in England that still appoints to this ancient office.
Queen Mary I’s charter to Lichfield in 1553 … it remained a city and county until 1888
The City and County of Lichfield extended to an area of about 14 sq km (5.4 sq miles), which is larger than the City of London, but smaller than, say, Bristol, the Isle of Wight or Rutland. The area of the Lichfield City remained so until 1934, when it was enlarged to 14.56 sq km with the addition of part of Streethay on the east, and there have been further adjustments to the boundaries since then.
The charter stated that Lichfield ‘should be a city and county of itself, for ever, and not parcel of Staffordshire. That there should be one sheriff of the city and county of Lichfield, to be chosen on the feast of St Thomas’.
The charter required the newly appointed sheriff to ride the boundaries of the city and county, a distance of 16 to 20 miles, every year on the Saturday nearest 8 September, the Feast of the Birth of the Blessed Virgin Mary, and to inspect and enforce the borders. This tradition continues today through the Lichfield City Council events, and the Sheriff’s Ride this year takes place next Saturday, 5 September 2026.
Showing posts with label Peterborough. Show all posts
Showing posts with label Peterborough. Show all posts
02 September 2026
Rutland’s struggles to survive
as England’s smallest county,
but it has its rivals, including
London, Bristol … and Lichfield
Labels:
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02 February 2026
Daily prayer in Christmas 2025-2026:
40, Monday 2 February 2026,
the Presentation (Candlemas)
The Presentation depicted in a window in Saint Olave’s Church, York (Photograph: Patrick Comerford)
Patrick Comerford
Today is the last day in the 40-day season of Christmas, which concludes today with the Feast of the Presentation of Christ in the Temple (Monday 2 February 2026), also known as Candlemas, although most parishes and churches probably transferred this celebration to yesterday, which was also the Fourth Sunday of Epiphany (Epiphany IV, 1 February 2026) and Septuagesima.
Later today, I may visit the exhibition of Icons by the traditional Byzantine iconographer Hanna-Leena Ward in Lichfield Cathedral, which opened on Friday (30 January) and continues for three weeks until 19 February. But, before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The Presentation depicted in a window in Saint Peter’s Church, Kuching (Photograph: Patrick Comerford)
Luke 2: 22-40 (NRSVA):
22 When the time came for their purification according to the law of Moses, they brought him up to Jerusalem to present him to the Lord 23 (as it is written in the law of the Lord, ‘Every firstborn male shall be designated as holy to the Lord’), 24 and they offered a sacrifice according to what is stated in the law of the Lord, ‘a pair of turtle-doves or two young pigeons.’
25 Now there was a man in Jerusalem whose name was Simeon; this man was righteous and devout, looking forward to the consolation of Israel, and the Holy Spirit rested on him. 26 It had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Messiah. 27 Guided by the Spirit, Simeon came into the temple; and when the parents brought in the child Jesus, to do for him what was customary under the law, 28 Simeon took him in his arms and praised God, saying,
29 ‘Master, now you are dismissing your servant in peace,
according to your word;
30 for my eyes have seen your salvation,
31 which you have prepared in the presence of all peoples,
32 a light for revelation to the Gentiles
and for glory to your people Israel.’
33 And the child’s father and mother were amazed at what was being said about him. 34 Then Simeon blessed them and said to his mother Mary, ‘This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed 35 so that the inner thoughts of many will be revealed – and a sword will pierce your own soul too.’
36 There was also a prophet, Anna the daughter of Phanuel, of the tribe of Asher. She was of a great age, having lived with her husband for seven years after her marriage, 37 then as a widow to the age of eighty-four. She never left the temple but worshipped there with fasting and prayer night and day. 38 At that moment she came, and began to praise God and to speak about the child to all who were looking for the redemption of Jerusalem.
39 When they had finished everything required by the law of the Lord, they returned to Galilee, to their own town of Nazareth. 40 The child grew and became strong, filled with wisdom; and the favour of God was upon him.
The Presentation depicted in a window in Saint Mary’s Church, Lichfield (Photograph: Patrick Comerford)
Today’s Reflection:
Today is the Feast of the Presentation of Christ in the Temple, or Candlemas [2 February 2026]. This feast falls 40 days after Christmas when, according to traditional religious law, the Virgin Mary, the mother of the Christ-Child, presents her first-born to the priest in the Temple in Jerusalem. Because the Holy Family was poor, they offered a turtle dove and two pigeons as a submission and a sacrifice.
This is a feast rich in meaning, with several related themes running through it – presentation, purification, meeting, and light for the world. The several names by which this day has been known throughout Christian history illustrate just how much this feast has to teach and to celebrate. These names include the Presentation, and the Purification of the Blessed Virgin Mary, although today we talk more commonly of the Feast of Candlemas.
The true meaning of Candlemas is found in its ‘bitter-sweet’ nature. It is a feast day, and the revelation of the Christ Child in the Temple, greeted by Simeon and Anna, calls for rejoicing. Nevertheless, the prophetic words of Simeon, which speak of the falling and rising of many and the sword that will piece Mary’s heart, lead on to the Passion and Easter, as the Gospel according to Saint Luke makes clear:
‘… This 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 inner thoughts of many will be revealed – and a sword will pierce your own soul too.’
Candlemas is the climax of the Christmas and Epiphany season, the last great festival of the Christmas cycle. It brings Christmas celebrations to a close, and is a real pivotal day in the Christian year. The focus shifts from the cradle to the cross, from Christmas to Passiontide – Ash Wednesday and the start of Lent are little more than a fortnight away (18 February 2026).
At times, instead of a sermon, I read TS Eliot’s poem, ‘A Song for Simeon’, based on the canticle Nunc Dimittis.
This is one of two poems written about the time of Eliot’s conversion in 1927. He titles his poem ‘A Song for Simeon’ rather than ‘A Song of Simeon’, the English sub-title of the canticle in The Book of Common Prayer, and it is one of four poems he published between 1927 and 1930 known as the Ariel Poems.
A Song for Simeon, by TS Eliot:
Lord, the Roman hyacinths are blooming in bowls and
The winter sun creeps by the snow hills;
The stubborn season had made stand.
My life is light, waiting for the death wind,
Like a feather on the back of my hand.
Dust in sunlight and memory in corners
Wait for the wind that chills towards the dead land.
Grant us thy peace.
I have walked many years in this city,
Kept faith and fast, provided for the poor,
Have given and taken honour and ease.
There went never any rejected from my door.
Who shall remember my house, where shall live my children’s children
When the time of sorrow is come?
They will take to the goat’s path, and the fox’s home,
Fleeing from the foreign faces and the foreign swords.
Before the time of cords and scourges and lamentation
Grant us thy peace.
Before the stations of the mountain of desolation,
Before the certain hour of maternal sorrow,
Now at this birth season of decease,
Let the Infant, the still unspeaking and unspoken Word,
Grant Israel’s consolation
To one who has eighty years and no to-morrow.
According to thy word.
They shall praise Thee and suffer in every generation
With glory and derision,
Light upon light, mounting the saints’ stair.
Not for me the martyrdom, the ecstasy of thought and prayer,
Not for me the ultimate vision.
Grant me thy peace.
(And a sword shall pierce thy heart,
Thine also).
I am tired with my own life and the lives of those after me,
I am dying in my own death and the deaths of those after me.
Let thy servant depart,
Having seen thy salvation.
A hymn often sung on this day is ‘In his temple now behold him’, by Canon Henry John Pye (1827-1903), who was the Rector of Clifton Campville, Staffordshire, where he was also Lord of the Manor, and a canon of Lichfield Cathedral.
Henry John Pye was born Henry James Pye in Chacombe Banbury Priory, Northamptonshire, on 31 January 1827. His father, Henry John Pye (1802-1884), lived at Clifton Hall, Staffordshire, close to Comberford, and 10 miles east of Lichfield and seven miles north of Tamworth. He was the lord of the manor and the patron of the local living; his grandfather was Henry James Pye (1745-1813), the Poet Laureate (1790-1813).
The Pye family was also related to the Willington family of Colehill and Tamworth.
The younger Henry John Pye was educated at Eton and Trinity College Cambridge (BA, 1848; MA 1852). He was ordained deacon in 1850, and priest in 1851. He first served as curate of Cuddesdon, outside Oxford (1850-1851), where Bishop Samuel Wilberforce lived. He married the bishop’s daughter, Emily Charlotte Wilberforce, on 21 October 1851.
Pye’s father appointed him the Rector of Clifton Campville in the Diocese of Lichfield in 1851, and he remained rector until 1868. Pye also became the Prebendary of Handsacre (1865-1868) in Lichfield Cathedral.
While he was the Rector of Clifton Campville, Pye compiled a collection of hymns for use in the parish, including the hymn ‘In his temple now behold him,’ intended for use on the feast of the Presentation or Candlemas today.
Pye also commissioned George Edmund Street, the Gothic Revival architect, to restore Saint Andrew’s, the parish church in Clifton Campville. Street, who is known for his restoration of Christ Church Cathedral, Dublin, and the Law Courts in London, had also designed Wilberforce’s new theological college in Cuddesdon.
Henry, his wife Emily, and his brother and sister joined the Roman Catholic Church in 1868. Pye later turned to the law: he was admitted at the Inner Temple in 1873 and was called to the bar in 1876.
Pye died in Tamworth on 3 January 1903, and the Manor of Clifton Campville and Clifton Hall, which had been in the Pye family since 1700, were sold in 1906.
In his temple now behold him;
See the long-expected Lord!
Ancient prophets had foretold him;
God hath now fulfilled his word.
Now to praise him, his redeemèd
Shall break forth with one accord.
In the arms of her who bore him,
Virgin pure, behold him lie,
While his aged saints adore him,
Ere in perfect faith they die:
Alleluia! Alleluia!
Lo, the incarnate God most high!
Jesus, by thy Presentation,
Thou, who didst for us endure,
Make us see thy great salvation,
Seal us with thy promise sure;
And present us in thy glory
To thy Father cleansed and pure.
Prince and author of salvation,
Be thy boundless love our theme!
Jesus, praise to thee be given
By the world thou didst redeem,
With the Father and the Spirit,
Lord of majesty supreme!
The Presentation depicted in a window in Saint Giles Church, Oxford (Photograph: Patrick Comerford)
Today’s Prayers (Monday 2 February 2025, the Presentation):
The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is: ‘Serving the Lord with Dignity’ (pp 24-25). This theme was introduced yesterday with a Programme Update by the Revd Mauricio Mugunhe, Executive Director of Acção Social Anglicana, Igreja Anglicana de Moçambique e Angola.
The USPG Prayer Diary today (Monday 2 February 2026, the Presentation) invites us to pray reflecting on these words:
Lord, as Simeon held the Christ Child, we long to see your promise fulfilled in our lives. Help us to trust in your guidance and walk in faith each day.
The Collect:
Almighty and ever–living God,
clothed in majesty,
whose beloved Son was this day presented in the Temple,
in substance of our flesh:
grant that we may be presented to you
with pure and clean hearts,
by your Son Jesus Christ 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, you fulfilled the hope of Simeon and Anna,
who lived to welcome the Messiah:
may we, who have received these gifts beyond words,
prepare to meet Christ Jesus when he comes
to bring us to eternal life;
for he is alive and reigns, now and for ever.
Additional Collect:
Lord Jesus Christ,
light of the nations and glory of Israel:
make your home among us,
and present us pure and holy
to your heavenly Father,
your God, and our God.
Yesterday’s Reflections
Continued Tomorrow
The Presentation (centre) depicted in a window in Lichfield Cathedral … Henry John Pye was the Prebendary of Handsacre in Lichfield Cathedral (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
The Presentation depicted in a window in Peterborough Cathedral (Photograph: Patrick Comerford)
Patrick Comerford
Today is the last day in the 40-day season of Christmas, which concludes today with the Feast of the Presentation of Christ in the Temple (Monday 2 February 2026), also known as Candlemas, although most parishes and churches probably transferred this celebration to yesterday, which was also the Fourth Sunday of Epiphany (Epiphany IV, 1 February 2026) and Septuagesima.
Later today, I may visit the exhibition of Icons by the traditional Byzantine iconographer Hanna-Leena Ward in Lichfield Cathedral, which opened on Friday (30 January) and continues for three weeks until 19 February. But, before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The Presentation depicted in a window in Saint Peter’s Church, Kuching (Photograph: Patrick Comerford)
Luke 2: 22-40 (NRSVA):
22 When the time came for their purification according to the law of Moses, they brought him up to Jerusalem to present him to the Lord 23 (as it is written in the law of the Lord, ‘Every firstborn male shall be designated as holy to the Lord’), 24 and they offered a sacrifice according to what is stated in the law of the Lord, ‘a pair of turtle-doves or two young pigeons.’
25 Now there was a man in Jerusalem whose name was Simeon; this man was righteous and devout, looking forward to the consolation of Israel, and the Holy Spirit rested on him. 26 It had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Messiah. 27 Guided by the Spirit, Simeon came into the temple; and when the parents brought in the child Jesus, to do for him what was customary under the law, 28 Simeon took him in his arms and praised God, saying,
29 ‘Master, now you are dismissing your servant in peace,
according to your word;
30 for my eyes have seen your salvation,
31 which you have prepared in the presence of all peoples,
32 a light for revelation to the Gentiles
and for glory to your people Israel.’
33 And the child’s father and mother were amazed at what was being said about him. 34 Then Simeon blessed them and said to his mother Mary, ‘This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed 35 so that the inner thoughts of many will be revealed – and a sword will pierce your own soul too.’
36 There was also a prophet, Anna the daughter of Phanuel, of the tribe of Asher. She was of a great age, having lived with her husband for seven years after her marriage, 37 then as a widow to the age of eighty-four. She never left the temple but worshipped there with fasting and prayer night and day. 38 At that moment she came, and began to praise God and to speak about the child to all who were looking for the redemption of Jerusalem.
39 When they had finished everything required by the law of the Lord, they returned to Galilee, to their own town of Nazareth. 40 The child grew and became strong, filled with wisdom; and the favour of God was upon him.
The Presentation depicted in a window in Saint Mary’s Church, Lichfield (Photograph: Patrick Comerford)
Today’s Reflection:
Today is the Feast of the Presentation of Christ in the Temple, or Candlemas [2 February 2026]. This feast falls 40 days after Christmas when, according to traditional religious law, the Virgin Mary, the mother of the Christ-Child, presents her first-born to the priest in the Temple in Jerusalem. Because the Holy Family was poor, they offered a turtle dove and two pigeons as a submission and a sacrifice.
This is a feast rich in meaning, with several related themes running through it – presentation, purification, meeting, and light for the world. The several names by which this day has been known throughout Christian history illustrate just how much this feast has to teach and to celebrate. These names include the Presentation, and the Purification of the Blessed Virgin Mary, although today we talk more commonly of the Feast of Candlemas.
The true meaning of Candlemas is found in its ‘bitter-sweet’ nature. It is a feast day, and the revelation of the Christ Child in the Temple, greeted by Simeon and Anna, calls for rejoicing. Nevertheless, the prophetic words of Simeon, which speak of the falling and rising of many and the sword that will piece Mary’s heart, lead on to the Passion and Easter, as the Gospel according to Saint Luke makes clear:
‘… This 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 inner thoughts of many will be revealed – and a sword will pierce your own soul too.’
Candlemas is the climax of the Christmas and Epiphany season, the last great festival of the Christmas cycle. It brings Christmas celebrations to a close, and is a real pivotal day in the Christian year. The focus shifts from the cradle to the cross, from Christmas to Passiontide – Ash Wednesday and the start of Lent are little more than a fortnight away (18 February 2026).
At times, instead of a sermon, I read TS Eliot’s poem, ‘A Song for Simeon’, based on the canticle Nunc Dimittis.
This is one of two poems written about the time of Eliot’s conversion in 1927. He titles his poem ‘A Song for Simeon’ rather than ‘A Song of Simeon’, the English sub-title of the canticle in The Book of Common Prayer, and it is one of four poems he published between 1927 and 1930 known as the Ariel Poems.
A Song for Simeon, by TS Eliot:
Lord, the Roman hyacinths are blooming in bowls and
The winter sun creeps by the snow hills;
The stubborn season had made stand.
My life is light, waiting for the death wind,
Like a feather on the back of my hand.
Dust in sunlight and memory in corners
Wait for the wind that chills towards the dead land.
Grant us thy peace.
I have walked many years in this city,
Kept faith and fast, provided for the poor,
Have given and taken honour and ease.
There went never any rejected from my door.
Who shall remember my house, where shall live my children’s children
When the time of sorrow is come?
They will take to the goat’s path, and the fox’s home,
Fleeing from the foreign faces and the foreign swords.
Before the time of cords and scourges and lamentation
Grant us thy peace.
Before the stations of the mountain of desolation,
Before the certain hour of maternal sorrow,
Now at this birth season of decease,
Let the Infant, the still unspeaking and unspoken Word,
Grant Israel’s consolation
To one who has eighty years and no to-morrow.
According to thy word.
They shall praise Thee and suffer in every generation
With glory and derision,
Light upon light, mounting the saints’ stair.
Not for me the martyrdom, the ecstasy of thought and prayer,
Not for me the ultimate vision.
Grant me thy peace.
(And a sword shall pierce thy heart,
Thine also).
I am tired with my own life and the lives of those after me,
I am dying in my own death and the deaths of those after me.
Let thy servant depart,
Having seen thy salvation.
A hymn often sung on this day is ‘In his temple now behold him’, by Canon Henry John Pye (1827-1903), who was the Rector of Clifton Campville, Staffordshire, where he was also Lord of the Manor, and a canon of Lichfield Cathedral.
Henry John Pye was born Henry James Pye in Chacombe Banbury Priory, Northamptonshire, on 31 January 1827. His father, Henry John Pye (1802-1884), lived at Clifton Hall, Staffordshire, close to Comberford, and 10 miles east of Lichfield and seven miles north of Tamworth. He was the lord of the manor and the patron of the local living; his grandfather was Henry James Pye (1745-1813), the Poet Laureate (1790-1813).
The Pye family was also related to the Willington family of Colehill and Tamworth.
The younger Henry John Pye was educated at Eton and Trinity College Cambridge (BA, 1848; MA 1852). He was ordained deacon in 1850, and priest in 1851. He first served as curate of Cuddesdon, outside Oxford (1850-1851), where Bishop Samuel Wilberforce lived. He married the bishop’s daughter, Emily Charlotte Wilberforce, on 21 October 1851.
Pye’s father appointed him the Rector of Clifton Campville in the Diocese of Lichfield in 1851, and he remained rector until 1868. Pye also became the Prebendary of Handsacre (1865-1868) in Lichfield Cathedral.
While he was the Rector of Clifton Campville, Pye compiled a collection of hymns for use in the parish, including the hymn ‘In his temple now behold him,’ intended for use on the feast of the Presentation or Candlemas today.
Pye also commissioned George Edmund Street, the Gothic Revival architect, to restore Saint Andrew’s, the parish church in Clifton Campville. Street, who is known for his restoration of Christ Church Cathedral, Dublin, and the Law Courts in London, had also designed Wilberforce’s new theological college in Cuddesdon.
Henry, his wife Emily, and his brother and sister joined the Roman Catholic Church in 1868. Pye later turned to the law: he was admitted at the Inner Temple in 1873 and was called to the bar in 1876.
Pye died in Tamworth on 3 January 1903, and the Manor of Clifton Campville and Clifton Hall, which had been in the Pye family since 1700, were sold in 1906.
In his temple now behold him;
See the long-expected Lord!
Ancient prophets had foretold him;
God hath now fulfilled his word.
Now to praise him, his redeemèd
Shall break forth with one accord.
In the arms of her who bore him,
Virgin pure, behold him lie,
While his aged saints adore him,
Ere in perfect faith they die:
Alleluia! Alleluia!
Lo, the incarnate God most high!
Jesus, by thy Presentation,
Thou, who didst for us endure,
Make us see thy great salvation,
Seal us with thy promise sure;
And present us in thy glory
To thy Father cleansed and pure.
Prince and author of salvation,
Be thy boundless love our theme!
Jesus, praise to thee be given
By the world thou didst redeem,
With the Father and the Spirit,
Lord of majesty supreme!
The Presentation depicted in a window in Saint Giles Church, Oxford (Photograph: Patrick Comerford)
Today’s Prayers (Monday 2 February 2025, the Presentation):
The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is: ‘Serving the Lord with Dignity’ (pp 24-25). This theme was introduced yesterday with a Programme Update by the Revd Mauricio Mugunhe, Executive Director of Acção Social Anglicana, Igreja Anglicana de Moçambique e Angola.
The USPG Prayer Diary today (Monday 2 February 2026, the Presentation) invites us to pray reflecting on these words:
Lord, as Simeon held the Christ Child, we long to see your promise fulfilled in our lives. Help us to trust in your guidance and walk in faith each day.
The Collect:
Almighty and ever–living God,
clothed in majesty,
whose beloved Son was this day presented in the Temple,
in substance of our flesh:
grant that we may be presented to you
with pure and clean hearts,
by your Son Jesus Christ 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, you fulfilled the hope of Simeon and Anna,
who lived to welcome the Messiah:
may we, who have received these gifts beyond words,
prepare to meet Christ Jesus when he comes
to bring us to eternal life;
for he is alive and reigns, now and for ever.
Additional Collect:
Lord Jesus Christ,
light of the nations and glory of Israel:
make your home among us,
and present us pure and holy
to your heavenly Father,
your God, and our God.
Yesterday’s Reflections
Continued Tomorrow
The Presentation (centre) depicted in a window in Lichfield Cathedral … Henry John Pye was the Prebendary of Handsacre in Lichfield Cathedral (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
The Presentation depicted in a window in Peterborough Cathedral (Photograph: Patrick Comerford)
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22 January 2026
‘I have realised that patriotism
is not enough’: returning to
Norwich Cathedral to see
the grave of Edith Cavell
The grave of Nurse Edith Cavell at at the east end of Norwich Cathedral (Photograph: Patrick Comerford, 2026)
Patrick Comerford
When we were in Norwich last week for the funeral of a priest friend in Saint Peter’s Church in Lingwood, Norfolk, we stayed within view of Norwich Cathedral and a short two-minute walk to the Cathedral Close.
Three of the great women saints in the calendar of the Church of England have close associations with Norwich: the writer and mystic Julian of Norwich (1342-1413); the Quaker prison reformer Elizabeth Fry (1780-1845); and Edith Cavell (1865-1915), who was a lonely voice condemning the evils of war and narrow nationalism during World War I.
During an earlier visit to Norwich about two years ago (25 March 2024), I had seen Edith Cavell’s memorial by Henry Alfred Pegram (1862-1937) outside the Erpingham Gate at Norwich Cathedral, but I had missed her grave at the east end of Norwich Cathedral, on Life’s Green.
So, last week, I went back to Norwich Cathedral, both before and after the funeral in Lingwood, to see her final resting place, chosen by her family in her home city after her execution in 1915.
The moemorial to Edith Cavell by Henry Alfred Pegram (1862–1937) outside the Erpingham Gate at Norwich Cathedral (Photograph: Patrick Comerford, 2026)
Edith Louisa Cavell was born on 4 December 1865 in the village of Swardeston, near Norwich, where her father, the Revd Frederick Cavell (1824-1910), was the vicar for 45 years; her maternal grandmother Anne Archer (1808-1881) was Irish born. She was educated at Norwich High School for Girls, and at boarding schools at Clevedon, Somerset, and Laurel Court, Peterborough.
In 1888, when she was 23, Edith was governess in Keswick Hall, near Norwich, for the children in the Gurney family, the family of Elizabeth Fry. She later spent five years with a family in Brussels, and began nursing training in London at the age of 30.
At the invitation of Dr Antoine Depage, she became the matron of a new nursing school in Brussels in 1907. She was visiting her widowed mother in Norfolk when World War I broke out and returned to Brussels, where her clinic and nursing school were taken over by the Red Cross.
After the German occupation of Brussels in November 1914, Edith began sheltering British soldiers, helping them to escape to the neutral Netherlands, and hiding wounded British and French soldiers and Belgian and French civilians of military age. She was arrested on 3 August 1915, charged with harbouring allied soldiers and war treason, despite not being a German national, and was sentenced to death. The First Geneva Convention guaranteed the protection of medical personnel, but this was forfeit if used as cover for belligerent action. At her trial, she made no attempt to defend herself.
The British government said it could do nothing to help her. The US had not yet entered the war, but Hugh S Gibson of the US legation at Brussels warned the German government that executing her would further harm Germany’s already damaged reputation. He reminded the Germans of the burning of Louvain and the sinking of the Lusitania.
The sentence of death by firing squad was confirmed at 4:30 pm on 11 October 1915, to be carried out before dawn the next day. Her final words to the German Lutheran prison chaplain, the Revd Paul Le Seur, were, ‘Ask Father Gahan to tell my loved ones later on that my soul, as I believe, is safe, and that I am glad to die for my country.’
Pastor Le Soeur realised that Edith could not receive spiritual help from someone in a German uniform. He hurriedly called for the Revd Horace Sterling Townsend Gahan (1870-1958), the Irish-born Anglican chaplain in Brussels, who shared Holy Communion with her on the night before her execution. Gahan who was not at home, but eventually the message reached him to meet the German chaplain at his lodgings. Learning of Edith’s fate was a very shocking moment for him.
Gahan arrived with a pass at Saint Gilles Prison after 8:30 that evening, 11 October 1915, and went to Edith’s cell. There he found her calm and resigned. He recalled her words, ‘I have no fear or shrinking; I have seen death so often it is not strange, or fearful to me!’
They shared Holy Communion together and he stayed for an hour. She spoke kindly of her treatment in prison and said, ‘But this I would say, standing as I do in view of God and eternity, I realise that patriotism is not enough. I must have no hatred or bitterness towards anyone.’ The meeting ended after they softly recited together the hymn Abide with Me. On leaving, he said ‘God Bless’; she smiled and replied tenderly, ‘We shall meet again.’
Two firing squads formed of 16 men carried out the death sentence on her and four Belgian men in Schaerbeek at 7 am before dawn on 12 October 1915. News reports after her execution were found to be only true in part. Even the American Journal of Nursing repeated the fictional account that she fainted and fell because of her refusal to wear a blindfold in front of the firing squad. Allegedly, while she lay unconscious, the German commanding officer shot her dead with a revolver. She was 49.
In the cloisters of Norwich Cathedral (Photograph: Patrick Comerford, 2026)
Pastor Le Seur, the German army chaplain, recalled at the time of her execution, ‘I do not believe that Miss Cavell wanted to be a martyr … but she was ready to die for her country … Miss Cavell was a very brave woman and a faithful Christian.’
Immediately after her execution, Gahan wrote a moving account of their last meeting. It was sent through the US Legation to the Foreign Office in London, where it was released. Her story was used in war-time propaganda as an example of German barbarism and moral depravity.
As for Sterling Gahan, he continued to live in Brussels until 1923, and he was sometimes known affectionately as ‘Father Pat’ because of his Irish origins. He was born in Lurganboy, Co Donegal, on 11 November 1870, a son of Frederick Beresford Gahan, an engineer, and his wife, Katherine Jane (Townsend). He was ordained deacon (1894) and priest (1895), and worked in parishes in England until 1905, when he returned to Ireland. He moved to Brussels as the Anglican chaplain of Christ Church, just as World War I was about to break out. He returned to England and a parish in Leicester in 1923, and died in 1959.
Edith Cavell’s body was exhumed after World War I and brought back to England in May 1919. She was given a state funeral in Westminster Abbey and then taken to Norwich for burial. She was buried in the Cathedral Close at Life’s Green, beside Saint Saviour’s Chapel, built in Norwich Cathedral as a memorial to Norfolk’s dead in World War I.
Edith Cavell became the most prominent British female casualty of World War I, and many memorials were created around the world to remember her. The sculptor Sir George James Frampton (1860-1928) accepted the commission for her monument near Saint Martin-in-the-Fields Church in London, but declined any fee.
The memorial was unveiled by Queen Alexandra on 17 March 1920. The inscription on the pedestal reads: ‘Edith Cavell / Brussels / Dawn / October 12th 1915 / Patriotism is not enough / I must have no hatred or / bitterness for anyone’. The last three lines quote her words to the Sterling Gahan, the Irish-born Anglican chaplain who shared Holy Communion with her on the night before her execution.
The reredos in Holy Trinity Church, Essex Street, Norwich, where Edith worshipped with her mother, was dedicated as a memorial to her. The Edith Cavell Health Care Campus is on the site of the former Edith Cavell Hospital in Peterborough, and there is a memorial to her in Peterborough Cathedral. She is also remembered in the name of the Cavell car park at the Queensgate shopping centre in Peterborough.
Saint Saviour’s Chapel in Norwich Cathedral is a memorial to Norfolk’s dead in World War I (Photograph: Patrick Comerford, 2026)
A new grave at Norwich Cathedral was blessed and dedicated on Sunday 15 May 2015. marking the centenary of her death, with a new headstone inspired by the standard design of the Imperial War Graves Commission and featuring the emblem of her nursing school in Brussels. The headstone honours her family’s request that her grave should resemble those of the soldiers she cared for. The work includes new pathways, a memorial garden planted with Edith Cavell roses and a newly-commissioned headstone and ledger stone, created by Wayne Hart, an award-winning letter-carver, typographer and sculptor.
A version of her final saying is carved on the ledger stone, ensuring her prophetic voice is not forgotten: ‘In the light of God and eternity I have realised that patriotism is not enough: I must have no hatred or bitterness towards anyone.’
At the dedication service, Bishop Graham James said: ‘The tremendous thing is almost a century on her grave is visited more than perhaps it ever has been. It shows her story resonates, her service, her bravery and her Christian faith. It will continue to inspire Christians and people of all faiths and none.’
A plaque near her grave quotes her final words and explains, ‘As matron of a hospital in Brussels she tended with great devotion the wounded of enemy and allied forces alike. For helping many of our men to escape she was sentenced to death and was shot on October 12, 1915.’
A memorial to Edith Cavell on the outside wall of Saint Saviour’s Chapel, Norwich Cathedral, near her grave (Photograph: Patrick Comerford, 2026)
Inside Norwich Cathedral, close to her grave, Saint Saviour’s Chapel is a memorial for members the Royal Norfolk and Royal Anglian Regiments. It was built after World War I on the site of the former Lady Chapel, and its features include significant memorials, regimental history on carved seats, and beautiful Arts and Crafts style stained glass windows by AK Nicholson.
Elizabeth Fry, the Prison Reformer, and Edith Cavell, the Fearless Nurse, are among ‘those who hear the word of God and obey it’ and are commemorated in the Church of England calendar in Common Worship on 12 October. Services honouring the story of Edith Cavell’s bravery and faith are held at her grave each year on 12 October to mark the anniversary of her death, and in May to mark the anniversary of her reburial.
The version of her last words carved on her new gravestone seem so poignant today, and so wise in the world today in the face of the frightening rise of ugly nationalism that disguises itself as patriotism: ‘In the light of God and eternity I have realised that patriotism is not enough: I must have no hatred or bitterness towards anyone.’
The last words of Edith Cavell on her grave, inscribed by Wayne Hart (Photograph: Patrick Comerford, 2026)
Patrick Comerford
When we were in Norwich last week for the funeral of a priest friend in Saint Peter’s Church in Lingwood, Norfolk, we stayed within view of Norwich Cathedral and a short two-minute walk to the Cathedral Close.
Three of the great women saints in the calendar of the Church of England have close associations with Norwich: the writer and mystic Julian of Norwich (1342-1413); the Quaker prison reformer Elizabeth Fry (1780-1845); and Edith Cavell (1865-1915), who was a lonely voice condemning the evils of war and narrow nationalism during World War I.
During an earlier visit to Norwich about two years ago (25 March 2024), I had seen Edith Cavell’s memorial by Henry Alfred Pegram (1862-1937) outside the Erpingham Gate at Norwich Cathedral, but I had missed her grave at the east end of Norwich Cathedral, on Life’s Green.
So, last week, I went back to Norwich Cathedral, both before and after the funeral in Lingwood, to see her final resting place, chosen by her family in her home city after her execution in 1915.
The moemorial to Edith Cavell by Henry Alfred Pegram (1862–1937) outside the Erpingham Gate at Norwich Cathedral (Photograph: Patrick Comerford, 2026)
Edith Louisa Cavell was born on 4 December 1865 in the village of Swardeston, near Norwich, where her father, the Revd Frederick Cavell (1824-1910), was the vicar for 45 years; her maternal grandmother Anne Archer (1808-1881) was Irish born. She was educated at Norwich High School for Girls, and at boarding schools at Clevedon, Somerset, and Laurel Court, Peterborough.
In 1888, when she was 23, Edith was governess in Keswick Hall, near Norwich, for the children in the Gurney family, the family of Elizabeth Fry. She later spent five years with a family in Brussels, and began nursing training in London at the age of 30.
At the invitation of Dr Antoine Depage, she became the matron of a new nursing school in Brussels in 1907. She was visiting her widowed mother in Norfolk when World War I broke out and returned to Brussels, where her clinic and nursing school were taken over by the Red Cross.
After the German occupation of Brussels in November 1914, Edith began sheltering British soldiers, helping them to escape to the neutral Netherlands, and hiding wounded British and French soldiers and Belgian and French civilians of military age. She was arrested on 3 August 1915, charged with harbouring allied soldiers and war treason, despite not being a German national, and was sentenced to death. The First Geneva Convention guaranteed the protection of medical personnel, but this was forfeit if used as cover for belligerent action. At her trial, she made no attempt to defend herself.
The British government said it could do nothing to help her. The US had not yet entered the war, but Hugh S Gibson of the US legation at Brussels warned the German government that executing her would further harm Germany’s already damaged reputation. He reminded the Germans of the burning of Louvain and the sinking of the Lusitania.
The sentence of death by firing squad was confirmed at 4:30 pm on 11 October 1915, to be carried out before dawn the next day. Her final words to the German Lutheran prison chaplain, the Revd Paul Le Seur, were, ‘Ask Father Gahan to tell my loved ones later on that my soul, as I believe, is safe, and that I am glad to die for my country.’
Pastor Le Soeur realised that Edith could not receive spiritual help from someone in a German uniform. He hurriedly called for the Revd Horace Sterling Townsend Gahan (1870-1958), the Irish-born Anglican chaplain in Brussels, who shared Holy Communion with her on the night before her execution. Gahan who was not at home, but eventually the message reached him to meet the German chaplain at his lodgings. Learning of Edith’s fate was a very shocking moment for him.
Gahan arrived with a pass at Saint Gilles Prison after 8:30 that evening, 11 October 1915, and went to Edith’s cell. There he found her calm and resigned. He recalled her words, ‘I have no fear or shrinking; I have seen death so often it is not strange, or fearful to me!’
They shared Holy Communion together and he stayed for an hour. She spoke kindly of her treatment in prison and said, ‘But this I would say, standing as I do in view of God and eternity, I realise that patriotism is not enough. I must have no hatred or bitterness towards anyone.’ The meeting ended after they softly recited together the hymn Abide with Me. On leaving, he said ‘God Bless’; she smiled and replied tenderly, ‘We shall meet again.’
Two firing squads formed of 16 men carried out the death sentence on her and four Belgian men in Schaerbeek at 7 am before dawn on 12 October 1915. News reports after her execution were found to be only true in part. Even the American Journal of Nursing repeated the fictional account that she fainted and fell because of her refusal to wear a blindfold in front of the firing squad. Allegedly, while she lay unconscious, the German commanding officer shot her dead with a revolver. She was 49.
In the cloisters of Norwich Cathedral (Photograph: Patrick Comerford, 2026)
Pastor Le Seur, the German army chaplain, recalled at the time of her execution, ‘I do not believe that Miss Cavell wanted to be a martyr … but she was ready to die for her country … Miss Cavell was a very brave woman and a faithful Christian.’
Immediately after her execution, Gahan wrote a moving account of their last meeting. It was sent through the US Legation to the Foreign Office in London, where it was released. Her story was used in war-time propaganda as an example of German barbarism and moral depravity.
As for Sterling Gahan, he continued to live in Brussels until 1923, and he was sometimes known affectionately as ‘Father Pat’ because of his Irish origins. He was born in Lurganboy, Co Donegal, on 11 November 1870, a son of Frederick Beresford Gahan, an engineer, and his wife, Katherine Jane (Townsend). He was ordained deacon (1894) and priest (1895), and worked in parishes in England until 1905, when he returned to Ireland. He moved to Brussels as the Anglican chaplain of Christ Church, just as World War I was about to break out. He returned to England and a parish in Leicester in 1923, and died in 1959.
Edith Cavell’s body was exhumed after World War I and brought back to England in May 1919. She was given a state funeral in Westminster Abbey and then taken to Norwich for burial. She was buried in the Cathedral Close at Life’s Green, beside Saint Saviour’s Chapel, built in Norwich Cathedral as a memorial to Norfolk’s dead in World War I.
Edith Cavell became the most prominent British female casualty of World War I, and many memorials were created around the world to remember her. The sculptor Sir George James Frampton (1860-1928) accepted the commission for her monument near Saint Martin-in-the-Fields Church in London, but declined any fee.
The memorial was unveiled by Queen Alexandra on 17 March 1920. The inscription on the pedestal reads: ‘Edith Cavell / Brussels / Dawn / October 12th 1915 / Patriotism is not enough / I must have no hatred or / bitterness for anyone’. The last three lines quote her words to the Sterling Gahan, the Irish-born Anglican chaplain who shared Holy Communion with her on the night before her execution.
The reredos in Holy Trinity Church, Essex Street, Norwich, where Edith worshipped with her mother, was dedicated as a memorial to her. The Edith Cavell Health Care Campus is on the site of the former Edith Cavell Hospital in Peterborough, and there is a memorial to her in Peterborough Cathedral. She is also remembered in the name of the Cavell car park at the Queensgate shopping centre in Peterborough.
Saint Saviour’s Chapel in Norwich Cathedral is a memorial to Norfolk’s dead in World War I (Photograph: Patrick Comerford, 2026)
A new grave at Norwich Cathedral was blessed and dedicated on Sunday 15 May 2015. marking the centenary of her death, with a new headstone inspired by the standard design of the Imperial War Graves Commission and featuring the emblem of her nursing school in Brussels. The headstone honours her family’s request that her grave should resemble those of the soldiers she cared for. The work includes new pathways, a memorial garden planted with Edith Cavell roses and a newly-commissioned headstone and ledger stone, created by Wayne Hart, an award-winning letter-carver, typographer and sculptor.
A version of her final saying is carved on the ledger stone, ensuring her prophetic voice is not forgotten: ‘In the light of God and eternity I have realised that patriotism is not enough: I must have no hatred or bitterness towards anyone.’
At the dedication service, Bishop Graham James said: ‘The tremendous thing is almost a century on her grave is visited more than perhaps it ever has been. It shows her story resonates, her service, her bravery and her Christian faith. It will continue to inspire Christians and people of all faiths and none.’
A plaque near her grave quotes her final words and explains, ‘As matron of a hospital in Brussels she tended with great devotion the wounded of enemy and allied forces alike. For helping many of our men to escape she was sentenced to death and was shot on October 12, 1915.’
A memorial to Edith Cavell on the outside wall of Saint Saviour’s Chapel, Norwich Cathedral, near her grave (Photograph: Patrick Comerford, 2026)
Inside Norwich Cathedral, close to her grave, Saint Saviour’s Chapel is a memorial for members the Royal Norfolk and Royal Anglian Regiments. It was built after World War I on the site of the former Lady Chapel, and its features include significant memorials, regimental history on carved seats, and beautiful Arts and Crafts style stained glass windows by AK Nicholson.
Elizabeth Fry, the Prison Reformer, and Edith Cavell, the Fearless Nurse, are among ‘those who hear the word of God and obey it’ and are commemorated in the Church of England calendar in Common Worship on 12 October. Services honouring the story of Edith Cavell’s bravery and faith are held at her grave each year on 12 October to mark the anniversary of her death, and in May to mark the anniversary of her reburial.
The version of her last words carved on her new gravestone seem so poignant today, and so wise in the world today in the face of the frightening rise of ugly nationalism that disguises itself as patriotism: ‘In the light of God and eternity I have realised that patriotism is not enough: I must have no hatred or bitterness towards anyone.’
The last words of Edith Cavell on her grave, inscribed by Wayne Hart (Photograph: Patrick Comerford, 2026)
22 March 2025
Deanshanger has a long history of
monastic and church houses, but
Holy Trinity Church dates from 1853
The War Memorial in Deanshanger and the east end of Holy Trinity Church (Photograph: Patrick Comerford, 2025)
Patrick Comerford
On my way back to Stony Stratford from Towcester earlier this week, I stopped off in the village of Deanshanger to see Holy Trinity Church on Wicken Road. Deanshanger in West Northamptonshire is 8 km (5 miles) north-west of Milton Keynes and a short two-mile walk west of Stony Stratford.
Deanshanger is off the A422 road from Stony Stratford and Old Stratford to Buckingham, which once ran through the village. The original population centre of the parish was in the hamlet of Passenham. However, from the late 18th century the coming of the Grand Union Canal to the east made Deanshanger an agricultural industrial centre and it grew quickly.
This growth increasedwith the arrival of the London and Birmingham Railway in the 19th century, passing through nearby Wolverton, Bletchley and Roade. Today, Deanshanger and the neighbouring village of Puxley have a total population of about 4,000 people.
Dove House is cross-shaped and is said locally to stand on the site of a monastery visited by Thomas Becket (Photograph: Patrick Comerford, 2025)
Deanshanger used to be called Daneshanger, meaning a clearing in the woods where the Danes lived. A manor at Deanshanger is mentioned in 1299. This does not necessarily establish the existence of a manorial building, but a house existed in the 14th century on the site of Dove House, and may have been once called ‘Duffus’ or Food Hall.
It is said locally that house was a monastery and was visited by Thomas Becket, Archbishop of Canterbury (1162-1170), during a dispute with Henry II. He also stayed at Dagnall Farm, half a mile outside the village on of the Wicken Road, then called Dragon’s Hold. Legend says an underground tunnel connected both buildings.
Although he was disguised as a peasant during his stay, he was recognised by a farm labourer who pleaded with the fleeing archbishop to perform a miracle producing clean water. It is one of 703 miracles said to have led to his canonisation.
Mediaeval Deanshanger had no parish church of its own and was part of Passenham Parish (Photograph: Patrick Comerford, 2025)
Mediaeval Deanshanger had no parish church of its own, but much of the land there was owned in the Middle Ages by the Knights Hospitaller and the Benedictines of Snelshall Priory, near Tattenhoe.
The Preceptory of the Knights Hospitaller at Dingley had lands in Passenham and Deanshanger from the end of the 12th century. Snelshall Priory, near Tattenhoe, was granted lands and rents in Passenham, Deanshanger and Wicken in the mid-13th century.
Edward II granted the manor of Deanshanger to John de Haustede and his heirs in 1307, along with part of the wood in Whittlewood and all the lands, rents and fees in Wick Dive, Wick Hamon, Passenham, Stony Stratford, Furtho, Puxley and Whitfield.
After Snelshall Priory was dissolved during the Tudor Reformation, the priory estate was granted in 1540 to John Josselyn and Anne his wife.
When Queen Mary tried to re-establish the Hospitallers in 1558, the order’s possessions in Passenham and the rent from the Church House in Deanshanger were held by Roger Palmer. The premises were part of the sale of the Manor of Deanshanger to Henry Best and Robert Holland in 1599.
Much of the land in Deanshanger eventually passed to Robert Lord Spencer, who already owned the former Snelshall lands in Deanshanger and the adjoining Manor of Wicken. Dovehouse Farm is the former capital messuage of the Manor of Deanshanger.
Sir Ralph Winwood, principal secretary to King James I, bought the manor and may have replaced the earlier manor house with the present cruciform building known as Dove House.
Deanshanger House ... Snelshall Priory and the Knights Hospitaller at Dingley had manorial interests in Deanshanger (Photograph: Patrick Comerford, 2025)
The Manor of Deanshanger was bought by William Carpenter in 1617. However, over the years, its ‘Manor’ status was forgotten and in his will Carpenter described it as a ‘farmhouse’. The manor passed to the Palmer family in the 17th century, and through them to the Whalley family. They sold it to the Gurney family, and it was later bought by the Kendall family and then in 1877 by Lord Penrhyn.
The Manor Farm House is a 17th century house, re-fronted and remodelled in the 18th and 19th centuries. By 1878, it was called Deanshanger House and some years later it became known as Manor House.
The main industry in the village from the 1820s was an iron foundry and later an iron oxide works, making pigment for paint. The works closed in 1999 and were demolished. The amenities in Deanshanger today include a village hall and community centre, a post office, a pub (the Bee Hive), a sports and social club and a Conservative club. The parish council has offices in a former school and Baptist chapel that was renovated in 2008.
The first school in Deanshanger opened in 1833 in a former Baptist chapel. A new village school opened in 1858 for children up to the age of 13, and a secondary school opened in 1958. Deanshanger School was later renamed Kingsbrook School. When it merged with former Roade school in 2011, it was renamed the Elizabeth Woodville School. The school grounds include the site of a Roman villa that has not yet been excavated.
Holy Trinity Church, Deanshanger, was designed by Benjamin Ferrey and built in 1853-1854 as a ‘Chapel of Ease’ (Photograph: Patrick Comerford, 2025)
The village includes Holy Trinity Church, the Church of England parish church and a Methodist chapel and once had two Baptist chapels.
Holy Trinity Church, Deanshanger, is part of the Benefice of Passenham with Old Stratford and Deanshanger, in the Diocese of Peterborough and Towcester Deanery. The foundation stone was laid on 28 April 1853 and the building was consecrated on 9 November 1854.
Holy Trinity Church was designed by the London architect Benjamin Ferrey (1810-1880), who worked mainly in the Gothic Revival. Ferrey studied architecture in London under Augustus Charles Pugin (1762-1832), alongside Pugin’s son, Augustus Welby Northmore Pugin (1812-1852).
The total cost was nearly £2,500, considerably more than the £1,777 originally estimate. Over half the cost, almost £1,500, was given by the Revd Charles Perceval, the rector of the neighbouring parish of Calverton, Buckinghamshire.
Holy Trinity Church, Deanshanger, was described at the time as ‘an excellent, though inexpensive, example of the small village church’ (Photograph: Patrick Comerford, 2025)
The church was built in the Early English style with seating for 400 people. It was described at the time as ‘an excellent, though inexpensive, example of the small village church.’ It has a chancel, vestry, nave, north aisle and south porch. The three-bay chancel has a triple lancet east window.
Other features in the church include lancet windows, two-light windows with tracery, a double-chamfered door in the north-east with a hood mould, a double-chamfered south door with a hood mould, a gabled timber porch, a circular six-foiled window in the west gable and a bell-cote in the west gable, with three arches for bells.
Holy Trinity Church began with had a High Church tradition: incense was used at services, and the church had a Lady Altar and Stations of the Cross.
The organ was moved from the chancel in 1897 and placed in the vestry, and an arch was let into the wall between the chancel and the vestry. A new pulpit, designed by the Stony Stratford architect Edward Swinfen Harris, and seats were added to fill the gap in the chancel.
The stained glass east window was installed in 1906 to commemorate the golden jubilee of the opening of the church. Holy Trinity Church once had three bells, with a team of ringers.
Initially, Holy Trinity Church was as a ‘Chapel of Ease’. Until 1854, people in Deanshanger had to walk to Saint Guthlac’s Church, Passenham, to go to church. Baptisms, weddings and funerals continued to take places in Saint Guthlac’s Church, Passenham, until the 1940s and as a chapel of ease Holy Trinity was not licensed for baptisms until 1922 or to solemnise weddings until 1949.
The Revd George Marie Capell (1870-1915) is, to date, the longest serving Rector, and George Ostler was the organist for 40 years alongside him.
Holy Trinity Church has been a Grade II listed building since 1988, and there are Commonwealth War Graves and war memorials in the churchyard.
The gabled timber south porch has a double-chamfered door with a hood mould (Photograph: Patrick Comerford, 2025)
Today, the Revd James Pennington is the Rector of Passenham with Old Stratford and Deanshanger. The church labels itself HTD, perhaps in imitation of Holy Trinity Brompton, which is known as HTB. It says it is ‘a lively and growing village church where you’ll find a warm welcome and a congregation doing its best to follow a biblical pattern of contemporary worship.’
Sunday services at Holy Trinity Church at 11 am are: Holy Communion (first, third and fifth Sundays); Morning Worship (second Sundays); and Family Service (fourth Sunday). Refreshments are served from 10:30.
There is a more traditional service of Holy Communion in Saint Guthlac’s Church, Passenham, on the second and fourth Sundays.
The village of Old Stratford has no church, but an evening service is held at 6:30 pm on the first and third Sundays in the Memorial Hall, Old Stratford, led by the team from Holy Trinity Church, Deanshanger, and Saint Guthlac’s Church, Passenham.
Evening services are being held twice a month in the Memorial Hall, Old Stratford (Photograph: Patrick Comerford, 2025)
Patrick Comerford
On my way back to Stony Stratford from Towcester earlier this week, I stopped off in the village of Deanshanger to see Holy Trinity Church on Wicken Road. Deanshanger in West Northamptonshire is 8 km (5 miles) north-west of Milton Keynes and a short two-mile walk west of Stony Stratford.
Deanshanger is off the A422 road from Stony Stratford and Old Stratford to Buckingham, which once ran through the village. The original population centre of the parish was in the hamlet of Passenham. However, from the late 18th century the coming of the Grand Union Canal to the east made Deanshanger an agricultural industrial centre and it grew quickly.
This growth increasedwith the arrival of the London and Birmingham Railway in the 19th century, passing through nearby Wolverton, Bletchley and Roade. Today, Deanshanger and the neighbouring village of Puxley have a total population of about 4,000 people.
Dove House is cross-shaped and is said locally to stand on the site of a monastery visited by Thomas Becket (Photograph: Patrick Comerford, 2025)
Deanshanger used to be called Daneshanger, meaning a clearing in the woods where the Danes lived. A manor at Deanshanger is mentioned in 1299. This does not necessarily establish the existence of a manorial building, but a house existed in the 14th century on the site of Dove House, and may have been once called ‘Duffus’ or Food Hall.
It is said locally that house was a monastery and was visited by Thomas Becket, Archbishop of Canterbury (1162-1170), during a dispute with Henry II. He also stayed at Dagnall Farm, half a mile outside the village on of the Wicken Road, then called Dragon’s Hold. Legend says an underground tunnel connected both buildings.
Although he was disguised as a peasant during his stay, he was recognised by a farm labourer who pleaded with the fleeing archbishop to perform a miracle producing clean water. It is one of 703 miracles said to have led to his canonisation.
Mediaeval Deanshanger had no parish church of its own and was part of Passenham Parish (Photograph: Patrick Comerford, 2025)
Mediaeval Deanshanger had no parish church of its own, but much of the land there was owned in the Middle Ages by the Knights Hospitaller and the Benedictines of Snelshall Priory, near Tattenhoe.
The Preceptory of the Knights Hospitaller at Dingley had lands in Passenham and Deanshanger from the end of the 12th century. Snelshall Priory, near Tattenhoe, was granted lands and rents in Passenham, Deanshanger and Wicken in the mid-13th century.
Edward II granted the manor of Deanshanger to John de Haustede and his heirs in 1307, along with part of the wood in Whittlewood and all the lands, rents and fees in Wick Dive, Wick Hamon, Passenham, Stony Stratford, Furtho, Puxley and Whitfield.
After Snelshall Priory was dissolved during the Tudor Reformation, the priory estate was granted in 1540 to John Josselyn and Anne his wife.
When Queen Mary tried to re-establish the Hospitallers in 1558, the order’s possessions in Passenham and the rent from the Church House in Deanshanger were held by Roger Palmer. The premises were part of the sale of the Manor of Deanshanger to Henry Best and Robert Holland in 1599.
Much of the land in Deanshanger eventually passed to Robert Lord Spencer, who already owned the former Snelshall lands in Deanshanger and the adjoining Manor of Wicken. Dovehouse Farm is the former capital messuage of the Manor of Deanshanger.
Sir Ralph Winwood, principal secretary to King James I, bought the manor and may have replaced the earlier manor house with the present cruciform building known as Dove House.
Deanshanger House ... Snelshall Priory and the Knights Hospitaller at Dingley had manorial interests in Deanshanger (Photograph: Patrick Comerford, 2025)
The Manor of Deanshanger was bought by William Carpenter in 1617. However, over the years, its ‘Manor’ status was forgotten and in his will Carpenter described it as a ‘farmhouse’. The manor passed to the Palmer family in the 17th century, and through them to the Whalley family. They sold it to the Gurney family, and it was later bought by the Kendall family and then in 1877 by Lord Penrhyn.
The Manor Farm House is a 17th century house, re-fronted and remodelled in the 18th and 19th centuries. By 1878, it was called Deanshanger House and some years later it became known as Manor House.
The main industry in the village from the 1820s was an iron foundry and later an iron oxide works, making pigment for paint. The works closed in 1999 and were demolished. The amenities in Deanshanger today include a village hall and community centre, a post office, a pub (the Bee Hive), a sports and social club and a Conservative club. The parish council has offices in a former school and Baptist chapel that was renovated in 2008.
The first school in Deanshanger opened in 1833 in a former Baptist chapel. A new village school opened in 1858 for children up to the age of 13, and a secondary school opened in 1958. Deanshanger School was later renamed Kingsbrook School. When it merged with former Roade school in 2011, it was renamed the Elizabeth Woodville School. The school grounds include the site of a Roman villa that has not yet been excavated.
Holy Trinity Church, Deanshanger, was designed by Benjamin Ferrey and built in 1853-1854 as a ‘Chapel of Ease’ (Photograph: Patrick Comerford, 2025)
The village includes Holy Trinity Church, the Church of England parish church and a Methodist chapel and once had two Baptist chapels.
Holy Trinity Church, Deanshanger, is part of the Benefice of Passenham with Old Stratford and Deanshanger, in the Diocese of Peterborough and Towcester Deanery. The foundation stone was laid on 28 April 1853 and the building was consecrated on 9 November 1854.
Holy Trinity Church was designed by the London architect Benjamin Ferrey (1810-1880), who worked mainly in the Gothic Revival. Ferrey studied architecture in London under Augustus Charles Pugin (1762-1832), alongside Pugin’s son, Augustus Welby Northmore Pugin (1812-1852).
The total cost was nearly £2,500, considerably more than the £1,777 originally estimate. Over half the cost, almost £1,500, was given by the Revd Charles Perceval, the rector of the neighbouring parish of Calverton, Buckinghamshire.
Holy Trinity Church, Deanshanger, was described at the time as ‘an excellent, though inexpensive, example of the small village church’ (Photograph: Patrick Comerford, 2025)
The church was built in the Early English style with seating for 400 people. It was described at the time as ‘an excellent, though inexpensive, example of the small village church.’ It has a chancel, vestry, nave, north aisle and south porch. The three-bay chancel has a triple lancet east window.
Other features in the church include lancet windows, two-light windows with tracery, a double-chamfered door in the north-east with a hood mould, a double-chamfered south door with a hood mould, a gabled timber porch, a circular six-foiled window in the west gable and a bell-cote in the west gable, with three arches for bells.
Holy Trinity Church began with had a High Church tradition: incense was used at services, and the church had a Lady Altar and Stations of the Cross.
The organ was moved from the chancel in 1897 and placed in the vestry, and an arch was let into the wall between the chancel and the vestry. A new pulpit, designed by the Stony Stratford architect Edward Swinfen Harris, and seats were added to fill the gap in the chancel.
The stained glass east window was installed in 1906 to commemorate the golden jubilee of the opening of the church. Holy Trinity Church once had three bells, with a team of ringers.
Initially, Holy Trinity Church was as a ‘Chapel of Ease’. Until 1854, people in Deanshanger had to walk to Saint Guthlac’s Church, Passenham, to go to church. Baptisms, weddings and funerals continued to take places in Saint Guthlac’s Church, Passenham, until the 1940s and as a chapel of ease Holy Trinity was not licensed for baptisms until 1922 or to solemnise weddings until 1949.
The Revd George Marie Capell (1870-1915) is, to date, the longest serving Rector, and George Ostler was the organist for 40 years alongside him.
Holy Trinity Church has been a Grade II listed building since 1988, and there are Commonwealth War Graves and war memorials in the churchyard.
The gabled timber south porch has a double-chamfered door with a hood mould (Photograph: Patrick Comerford, 2025)
Today, the Revd James Pennington is the Rector of Passenham with Old Stratford and Deanshanger. The church labels itself HTD, perhaps in imitation of Holy Trinity Brompton, which is known as HTB. It says it is ‘a lively and growing village church where you’ll find a warm welcome and a congregation doing its best to follow a biblical pattern of contemporary worship.’
Sunday services at Holy Trinity Church at 11 am are: Holy Communion (first, third and fifth Sundays); Morning Worship (second Sundays); and Family Service (fourth Sunday). Refreshments are served from 10:30.
There is a more traditional service of Holy Communion in Saint Guthlac’s Church, Passenham, on the second and fourth Sundays.
The village of Old Stratford has no church, but an evening service is held at 6:30 pm on the first and third Sundays in the Memorial Hall, Old Stratford, led by the team from Holy Trinity Church, Deanshanger, and Saint Guthlac’s Church, Passenham.
Evening services are being held twice a month in the Memorial Hall, Old Stratford (Photograph: Patrick Comerford, 2025)
02 February 2025
Daily prayer in Christmas 2024-2025:
40, Sunday 2 February 2025,
the Presentation (Candlemas)
The Presentation depicted in a window in Saint Olave’s Church, York (Photograph: Patrick Comerford, 2025)
Patrick Comerford
This is the last day in the 40-day season of Christmas, which concludes today with the Feast of the Presentation of Christ in the Temple (Sunday 2 February 2025), also known as Candlemas.
Later this morning, I hope to sing with the choir at 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, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The Presentation depicted in a new window in Saint Peter’s Church, Kuching (Photograph: Patrick Comerford, 2024)
Luke 2: 22-40 (NRSVA):
22 When the time came for their purification according to the law of Moses, they brought him up to Jerusalem to present him to the Lord 23 (as it is written in the law of the Lord, ‘Every firstborn male shall be designated as holy to the Lord’), 24 and they offered a sacrifice according to what is stated in the law of the Lord, ‘a pair of turtle-doves or two young pigeons.’
25 Now there was a man in Jerusalem whose name was Simeon; this man was righteous and devout, looking forward to the consolation of Israel, and the Holy Spirit rested on him. 26 It had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Messiah. 27 Guided by the Spirit, Simeon came into the temple; and when the parents brought in the child Jesus, to do for him what was customary under the law, 28 Simeon took him in his arms and praised God, saying,
29 ‘Master, now you are dismissing your servant in peace,
according to your word;
30 for my eyes have seen your salvation,
31 which you have prepared in the presence of all peoples,
32 a light for revelation to the Gentiles
and for glory to your people Israel.’
33 And the child’s father and mother were amazed at what was being said about him. 34 Then Simeon blessed them and said to his mother Mary, ‘This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed 35 so that the inner thoughts of many will be revealed – and a sword will pierce your own soul too.’
36 There was also a prophet, Anna the daughter of Phanuel, of the tribe of Asher. She was of a great age, having lived with her husband for seven years after her marriage, 37 then as a widow to the age of eighty-four. She never left the temple but worshipped there with fasting and prayer night and day. 38 At that moment she came, and began to praise God and to speak about the child to all who were looking for the redemption of Jerusalem.
39 When they had finished everything required by the law of the Lord, they returned to Galilee, to their own town of Nazareth. 40 The child grew and became strong, filled with wisdom; and the favour of God was upon him.
The Presentation depicted in a window in Saint Mary’s Church, Lichfield (Photograph: Patrick Comerford)
Today’s Reflection:
Today is the Feast of the Presentation of Christ in the Temple, or Candlemas [2 February 2025]. This feast falls 40 days after Christmas when, according to traditional religious law, the Virgin Mary, the mother of the Christ-Child, presents her first-born to the priest in the Temple in Jerusalem. Because the Holy Family was poor, they offered a turtle dove and two pigeons as a submission and a sacrifice.
This is a feast rich in meaning, with several related themes running through it – presentation, purification, meeting, and light for the world. The several names by which this day has been known throughout Christian history illustrate just how much this feast has to teach and to celebrate. These names include the Presentation, and the Purification of the Blessed Virgin Mary, although today we talk more commonly of the Feast of Candlemas.
The true meaning of Candlemas is found in its ‘bitter-sweet’ nature. It is a feast day, and the revelation of the Christ Child in the Temple, greeted by Simeon and Anna, calls for rejoicing. Nevertheless, the prophetic words of Simeon, which speak of the falling and rising of many and the sword that will piece Mary’s heart, lead on to the Passion and Easter, as the Gospel according to Saint Luke makes clear:
‘… This 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 inner thoughts of many will be revealed – and a sword will pierce your own soul too.’
Candlemas is the climax of the Christmas and Epiphany season, the last great festival of the Christmas cycle. It brings Christmas celebrations to a close, and is a real pivotal day in the Christian year. The focus shifts from the cradle to the cross, from Christmas to Passiontide – Ash Wednesday and the start of Lent are a month away (5 March 2025).
At times, instead of a sermon, I read TS Eliot’s poem, ‘A Song for Simeon’, based on the canticle Nunc Dimittis.
This is one of two poems written about the time of Eliot’s conversion in 1927. He titles his poem ‘A Song for Simeon’ rather than ‘A Song of Simeon’, the English sub-title of the canticle in The Book of Common Prayer, and it is one of four poems he published between 1927 and 1930 known as the Ariel Poems.
A Song for Simeon, by TS Eliot:
Lord, the Roman hyacinths are blooming in bowls and
The winter sun creeps by the snow hills;
The stubborn season had made stand.
My life is light, waiting for the death wind,
Like a feather on the back of my hand.
Dust in sunlight and memory in corners
Wait for the wind that chills towards the dead land.
Grant us thy peace.
I have walked many years in this city,
Kept faith and fast, provided for the poor,
Have given and taken honour and ease.
There went never any rejected from my door.
Who shall remember my house, where shall live my children’s children
When the time of sorrow is come?
They will take to the goat’s path, and the fox’s home,
Fleeing from the foreign faces and the foreign swords.
Before the time of cords and scourges and lamentation
Grant us thy peace.
Before the stations of the mountain of desolation,
Before the certain hour of maternal sorrow,
Now at this birth season of decease,
Let the Infant, the still unspeaking and unspoken Word,
Grant Israel’s consolation
To one who has eighty years and no to-morrow.
According to thy word.
They shall praise Thee and suffer in every generation
With glory and derision,
Light upon light, mounting the saints’ stair.
Not for me the martyrdom, the ecstasy of thought and prayer,
Not for me the ultimate vision.
Grant me thy peace.
(And a sword shall pierce thy heart,
Thine also).
I am tired with my own life and the lives of those after me,
I am dying in my own death and the deaths of those after me.
Let thy servant depart,
Having seen thy salvation.
A hymn often sung on this day is ‘In his temple now behold him’, by Canon Henry John Pye (1827-1903), who was the Rector of Clifton Campville, Staffordshire, where he was also Lord of the Manor, and a canon of Lichfield Cathedral.
Henry John Pye was born Henry James Pye in Chacombe Banbury Priory, Northamptonshire, on 31 January 1827. His father, Henry John Pye (1802-1884), lived at Clifton Hall, Staffordshire, close to Comberford, and 10 miles east of Lichfield and seven miles north of Tamworth. He was the lord of the manor and the patron of the local living; his grandfather, Henry James Pye (1745-1813), was the Poet Laureate (1790-1813).
The Pye family was also related to the Willington family of Colehill and Tamworth.
The younger Henry John Pye was educated at Eton and Trinity College Cambridge (BA, 1848; MA 1852). He was ordained deacon in 1850, and priest in 1851. He first served as curate of Cuddesdon, outside Oxford (1850-1851), where Bishop Samuel Wilberforce lived. He married the bishop’s daughter, Emily Charlotte Wilberforce, on 21 October 1851.
Pye’s father appointed him the Rector of Clifton Campville in the Diocese of Lichfield in 1851, and he remained rector until 1868. Pye also became the Prebendary of Handsacre (1865-1868) in Lichfield Cathedral.
While he was the Rector of Clifton Campville, Pye compiled a collection of hymns for use in the parish, including the hymn ‘In his temple now behold him,’ intended for use on the feast of the Presentation or Candlemas today.
Pye also commissioned George Edmund Street, the Gothic Revival architect, to restore Saint Andrew’s, the parish church in Clifton Campville. Street, who is known for his restoration of Christ Church Cathedral, Dublin, and the Law Courts in London, had also designed Wilberforce’s new theological college in Cuddesdon.
Henry, his wife Emily, and his brother and sister joined the Roman Catholic Church in 1868. Pye later turned to the law: he was admitted at the Inner Temple in 1873 and was called to the bar in 1876.
Pye died in Tamworth on 3 January 1903, and the Manor of Clifton Campville and Clifton Hall, which had been in the Pye family since 1700, were sold in 1906.
In his temple now behold him;
See the long-expected Lord!
Ancient prophets had foretold him;
God hath now fulfilled his word.
Now to praise him, his redeemèd
Shall break forth with one accord.
In the arms of her who bore him,
Virgin pure, behold him lie,
While his aged saints adore him,
Ere in perfect faith they die:
Alleluia! Alleluia!
Lo, the incarnate God most high!
Jesus, by thy Presentation,
Thou, who didst for us endure,
Make us see thy great salvation,
Seal us with thy promise sure;
And present us in thy glory
To thy Father cleansed and pure.
Prince and author of salvation,
Be thy boundless love our theme!
Jesus, praise to thee be given
By the world thou didst redeem,
With the Father and the Spirit,
Lord of majesty supreme!
The Presentation depicted in a window in Saint Giles Church, Oxford (Photograph: Patrick Comerford)
Today’s Prayers (Sunday 2 February 2025, the Presentation):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Common Humanity and Love for Religious “Other”.’ This theme is introduced today with a Reflection by the Revd Dr Salli Effungani, a minister in the Presbyterian Church in Cameroon (PCC), Programme Officer for the Programme for Christian-Muslim Relations in Africa (PROCMURA), and Adjunct Lecturer on Interfaith Relations at Saint Paul’s University, Limuru, Kenya:
The first week of February is World Interfaith Harmony Week.
Celebrating our shared humanity and extending love to individuals of diverse religions is essential to our Christian mission today. As societies grow more pluralistic, the interdependence among communities across religious divides becomes crucial for collective growth, peace, and development.
Amidst the growing religious conflicts and the spectre of violent extremism, PROCMURA calls upon the church to adopt an inclusive approach to its mission. This approach, deeply rooted in the biblical teachings of ‘love of God’ (Mark 12: 30) and ‘love of the neighbour’ (Mark 12: 31), is a transformative reality that transcends our ecclesiastical boundaries and addresses the needs of all people created by God.
This time invites us to reflect on the shared values inherent in all religions and to apply these principles to eliminate intolerance and discrimination based on faith. The moral imperatives found in diverse convictions call for peace, tolerance, and mutual understanding. By fostering an environment of patience and humility, we can utilise our religious diversity to improve the world. Ultimately, we are all citizens of the world, unified by our common humanity, and we must strive to love, respect, understand, and collaborate for a peaceful and prosperous existence.
The USPG Prayer Diary today (Sunday 2 February 2025, the Presentation) invites us to pray reflecting on these words:
Put away from you all bitterness and wrath and anger and wrangling and slander, together with all malice, and be kind to one another, tender hearted, forgiving one another, as God in Christ has forgiven you (Ephesians 4: 31-32).
The Collect:
Almighty and ever–living God,
clothed in majesty,
whose beloved Son was this day presented in the Temple,
in substance of our flesh:
grant that we may be presented to you
with pure and clean hearts,
by your Son Jesus Christ 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, you fulfilled the hope of Simeon and Anna,
who lived to welcome the Messiah:
may we, who have received these gifts beyond words,
prepare to meet Christ Jesus when he comes
to bring us to eternal life;
for he is alive and reigns, now and for ever.
Additional Collect:
Lord Jesus Christ,
light of the nations and glory of Israel:
make your home among us,
and present us pure and holy
to your heavenly Father,
your God, and our God.
Yesterday’s Reflection
Continued Tomorrow
The Presentation (centre) depicted in a window in Lichfield Cathedral … Henry John Pye was the Prebendary of Handsacre in Lichfield Cathedral (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
The Presentation depicted in a window in Peterborough Cathedral (Photograph: Patrick Comerford)
Patrick Comerford
This is the last day in the 40-day season of Christmas, which concludes today with the Feast of the Presentation of Christ in the Temple (Sunday 2 February 2025), also known as Candlemas.
Later this morning, I hope to sing with the choir at 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, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The Presentation depicted in a new window in Saint Peter’s Church, Kuching (Photograph: Patrick Comerford, 2024)
Luke 2: 22-40 (NRSVA):
22 When the time came for their purification according to the law of Moses, they brought him up to Jerusalem to present him to the Lord 23 (as it is written in the law of the Lord, ‘Every firstborn male shall be designated as holy to the Lord’), 24 and they offered a sacrifice according to what is stated in the law of the Lord, ‘a pair of turtle-doves or two young pigeons.’
25 Now there was a man in Jerusalem whose name was Simeon; this man was righteous and devout, looking forward to the consolation of Israel, and the Holy Spirit rested on him. 26 It had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Messiah. 27 Guided by the Spirit, Simeon came into the temple; and when the parents brought in the child Jesus, to do for him what was customary under the law, 28 Simeon took him in his arms and praised God, saying,
29 ‘Master, now you are dismissing your servant in peace,
according to your word;
30 for my eyes have seen your salvation,
31 which you have prepared in the presence of all peoples,
32 a light for revelation to the Gentiles
and for glory to your people Israel.’
33 And the child’s father and mother were amazed at what was being said about him. 34 Then Simeon blessed them and said to his mother Mary, ‘This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed 35 so that the inner thoughts of many will be revealed – and a sword will pierce your own soul too.’
36 There was also a prophet, Anna the daughter of Phanuel, of the tribe of Asher. She was of a great age, having lived with her husband for seven years after her marriage, 37 then as a widow to the age of eighty-four. She never left the temple but worshipped there with fasting and prayer night and day. 38 At that moment she came, and began to praise God and to speak about the child to all who were looking for the redemption of Jerusalem.
39 When they had finished everything required by the law of the Lord, they returned to Galilee, to their own town of Nazareth. 40 The child grew and became strong, filled with wisdom; and the favour of God was upon him.
The Presentation depicted in a window in Saint Mary’s Church, Lichfield (Photograph: Patrick Comerford)
Today’s Reflection:
Today is the Feast of the Presentation of Christ in the Temple, or Candlemas [2 February 2025]. This feast falls 40 days after Christmas when, according to traditional religious law, the Virgin Mary, the mother of the Christ-Child, presents her first-born to the priest in the Temple in Jerusalem. Because the Holy Family was poor, they offered a turtle dove and two pigeons as a submission and a sacrifice.
This is a feast rich in meaning, with several related themes running through it – presentation, purification, meeting, and light for the world. The several names by which this day has been known throughout Christian history illustrate just how much this feast has to teach and to celebrate. These names include the Presentation, and the Purification of the Blessed Virgin Mary, although today we talk more commonly of the Feast of Candlemas.
The true meaning of Candlemas is found in its ‘bitter-sweet’ nature. It is a feast day, and the revelation of the Christ Child in the Temple, greeted by Simeon and Anna, calls for rejoicing. Nevertheless, the prophetic words of Simeon, which speak of the falling and rising of many and the sword that will piece Mary’s heart, lead on to the Passion and Easter, as the Gospel according to Saint Luke makes clear:
‘… This 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 inner thoughts of many will be revealed – and a sword will pierce your own soul too.’
Candlemas is the climax of the Christmas and Epiphany season, the last great festival of the Christmas cycle. It brings Christmas celebrations to a close, and is a real pivotal day in the Christian year. The focus shifts from the cradle to the cross, from Christmas to Passiontide – Ash Wednesday and the start of Lent are a month away (5 March 2025).
At times, instead of a sermon, I read TS Eliot’s poem, ‘A Song for Simeon’, based on the canticle Nunc Dimittis.
This is one of two poems written about the time of Eliot’s conversion in 1927. He titles his poem ‘A Song for Simeon’ rather than ‘A Song of Simeon’, the English sub-title of the canticle in The Book of Common Prayer, and it is one of four poems he published between 1927 and 1930 known as the Ariel Poems.
A Song for Simeon, by TS Eliot:
Lord, the Roman hyacinths are blooming in bowls and
The winter sun creeps by the snow hills;
The stubborn season had made stand.
My life is light, waiting for the death wind,
Like a feather on the back of my hand.
Dust in sunlight and memory in corners
Wait for the wind that chills towards the dead land.
Grant us thy peace.
I have walked many years in this city,
Kept faith and fast, provided for the poor,
Have given and taken honour and ease.
There went never any rejected from my door.
Who shall remember my house, where shall live my children’s children
When the time of sorrow is come?
They will take to the goat’s path, and the fox’s home,
Fleeing from the foreign faces and the foreign swords.
Before the time of cords and scourges and lamentation
Grant us thy peace.
Before the stations of the mountain of desolation,
Before the certain hour of maternal sorrow,
Now at this birth season of decease,
Let the Infant, the still unspeaking and unspoken Word,
Grant Israel’s consolation
To one who has eighty years and no to-morrow.
According to thy word.
They shall praise Thee and suffer in every generation
With glory and derision,
Light upon light, mounting the saints’ stair.
Not for me the martyrdom, the ecstasy of thought and prayer,
Not for me the ultimate vision.
Grant me thy peace.
(And a sword shall pierce thy heart,
Thine also).
I am tired with my own life and the lives of those after me,
I am dying in my own death and the deaths of those after me.
Let thy servant depart,
Having seen thy salvation.
A hymn often sung on this day is ‘In his temple now behold him’, by Canon Henry John Pye (1827-1903), who was the Rector of Clifton Campville, Staffordshire, where he was also Lord of the Manor, and a canon of Lichfield Cathedral.
Henry John Pye was born Henry James Pye in Chacombe Banbury Priory, Northamptonshire, on 31 January 1827. His father, Henry John Pye (1802-1884), lived at Clifton Hall, Staffordshire, close to Comberford, and 10 miles east of Lichfield and seven miles north of Tamworth. He was the lord of the manor and the patron of the local living; his grandfather, Henry James Pye (1745-1813), was the Poet Laureate (1790-1813).
The Pye family was also related to the Willington family of Colehill and Tamworth.
The younger Henry John Pye was educated at Eton and Trinity College Cambridge (BA, 1848; MA 1852). He was ordained deacon in 1850, and priest in 1851. He first served as curate of Cuddesdon, outside Oxford (1850-1851), where Bishop Samuel Wilberforce lived. He married the bishop’s daughter, Emily Charlotte Wilberforce, on 21 October 1851.
Pye’s father appointed him the Rector of Clifton Campville in the Diocese of Lichfield in 1851, and he remained rector until 1868. Pye also became the Prebendary of Handsacre (1865-1868) in Lichfield Cathedral.
While he was the Rector of Clifton Campville, Pye compiled a collection of hymns for use in the parish, including the hymn ‘In his temple now behold him,’ intended for use on the feast of the Presentation or Candlemas today.
Pye also commissioned George Edmund Street, the Gothic Revival architect, to restore Saint Andrew’s, the parish church in Clifton Campville. Street, who is known for his restoration of Christ Church Cathedral, Dublin, and the Law Courts in London, had also designed Wilberforce’s new theological college in Cuddesdon.
Henry, his wife Emily, and his brother and sister joined the Roman Catholic Church in 1868. Pye later turned to the law: he was admitted at the Inner Temple in 1873 and was called to the bar in 1876.
Pye died in Tamworth on 3 January 1903, and the Manor of Clifton Campville and Clifton Hall, which had been in the Pye family since 1700, were sold in 1906.
In his temple now behold him;
See the long-expected Lord!
Ancient prophets had foretold him;
God hath now fulfilled his word.
Now to praise him, his redeemèd
Shall break forth with one accord.
In the arms of her who bore him,
Virgin pure, behold him lie,
While his aged saints adore him,
Ere in perfect faith they die:
Alleluia! Alleluia!
Lo, the incarnate God most high!
Jesus, by thy Presentation,
Thou, who didst for us endure,
Make us see thy great salvation,
Seal us with thy promise sure;
And present us in thy glory
To thy Father cleansed and pure.
Prince and author of salvation,
Be thy boundless love our theme!
Jesus, praise to thee be given
By the world thou didst redeem,
With the Father and the Spirit,
Lord of majesty supreme!
The Presentation depicted in a window in Saint Giles Church, Oxford (Photograph: Patrick Comerford)
Today’s Prayers (Sunday 2 February 2025, the Presentation):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Common Humanity and Love for Religious “Other”.’ This theme is introduced today with a Reflection by the Revd Dr Salli Effungani, a minister in the Presbyterian Church in Cameroon (PCC), Programme Officer for the Programme for Christian-Muslim Relations in Africa (PROCMURA), and Adjunct Lecturer on Interfaith Relations at Saint Paul’s University, Limuru, Kenya:
The first week of February is World Interfaith Harmony Week.
Celebrating our shared humanity and extending love to individuals of diverse religions is essential to our Christian mission today. As societies grow more pluralistic, the interdependence among communities across religious divides becomes crucial for collective growth, peace, and development.
Amidst the growing religious conflicts and the spectre of violent extremism, PROCMURA calls upon the church to adopt an inclusive approach to its mission. This approach, deeply rooted in the biblical teachings of ‘love of God’ (Mark 12: 30) and ‘love of the neighbour’ (Mark 12: 31), is a transformative reality that transcends our ecclesiastical boundaries and addresses the needs of all people created by God.
This time invites us to reflect on the shared values inherent in all religions and to apply these principles to eliminate intolerance and discrimination based on faith. The moral imperatives found in diverse convictions call for peace, tolerance, and mutual understanding. By fostering an environment of patience and humility, we can utilise our religious diversity to improve the world. Ultimately, we are all citizens of the world, unified by our common humanity, and we must strive to love, respect, understand, and collaborate for a peaceful and prosperous existence.
The USPG Prayer Diary today (Sunday 2 February 2025, the Presentation) invites us to pray reflecting on these words:
Put away from you all bitterness and wrath and anger and wrangling and slander, together with all malice, and be kind to one another, tender hearted, forgiving one another, as God in Christ has forgiven you (Ephesians 4: 31-32).
The Collect:
Almighty and ever–living God,
clothed in majesty,
whose beloved Son was this day presented in the Temple,
in substance of our flesh:
grant that we may be presented to you
with pure and clean hearts,
by your Son Jesus Christ 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, you fulfilled the hope of Simeon and Anna,
who lived to welcome the Messiah:
may we, who have received these gifts beyond words,
prepare to meet Christ Jesus when he comes
to bring us to eternal life;
for he is alive and reigns, now and for ever.
Additional Collect:
Lord Jesus Christ,
light of the nations and glory of Israel:
make your home among us,
and present us pure and holy
to your heavenly Father,
your God, and our God.
Yesterday’s Reflection
Continued Tomorrow
The Presentation (centre) depicted in a window in Lichfield Cathedral … Henry John Pye was the Prebendary of Handsacre in Lichfield Cathedral (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
The Presentation depicted in a window in Peterborough Cathedral (Photograph: Patrick Comerford)
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York
03 September 2024
A tranquil afternoon by
the canal in Stoke Bruerne,
enjoying the barges and
searching for family links
Stoke Bruerne is a pretty in West Northamptonshire village along the banks of the Grand Union Canal, half way between Stony Stratford and Northampton (Photograph: Patrick Comerford, 2024; click on photographs for full-screen viewing)
Patrick Comerford
Stoke Bruerne in West Northamptonshire is a pretty village along the banks of a canal, half way between Stony Stratford to the south (13 km or 8 miles) and Northampton to the north (11 km or 7 miles). I had wanted to visit it for many years, mainly to explore its past connections with the Comberford family in the 15th and 16th centuries, and I finally got there last week.
Stoke Bruerne is a small village with a population of fewer than 400 people. Its pretty setting by the Grand Union Canal, the many canal locks in the area, the thatched cottages on the Green, the well-signed public walks, and its welcoming pubs and museum all combine to make it an attractive place for visitors throughout the year.
There are frequent short trips on barges on the canal, and the Blisworth Tunnel is a major attraction. The Blisworth Tunnel, which re-opened ten years ago (22 August 2014), is 2,812 metres (3,075 yards) long and is the longest wide, freely navigable tunnel in Europe.
The canal is busy with boats going through the locks constantly and in and out of the tunnel regularly. During the summer days, a variety of boat trips are available along the canal. The village attracts many visitors all year round and especially during the summer months, and there are two canal-side pubs in Stoke Bruerne – the Boat Inn on the west bank, and the Navigation on the east bank.
Three of us took a half mile barge trip on the ‘Charlie’ north along the canal as far as the south entrance to the Blisworth Tunnel, before enjoying lunch and the Navigation.
‘Charlie’ is one of the barges offering trips on the canal as far as the Blisworth Tunnel (Photograph: Patrick Comerford, 2024)
The parish is divided into two hamlets, Stoke Bruerne in the east and Shutlanger in the west. Both hamlets were inclosed in 1844 and the modern boundary between the two was settled in the mid-19th century, with Stoke Bruerne civil parish containing 1,270 acres, and Shutlanger 1,363 acres.
Stoke Bruerne is named in the Domesday Book in 1086 as ‘Stoche’, meaning ‘an outlying farmstead or hamlet’. A water-mill, recorded in 1086, stood on the stream to the north of the village, alongside the lane leading towards Blisworth.
But Stoke Bruerne is much older, and a large Roman villa near the road from Stoke and Ashton was partially excavated in the 1960s. The site of the earliest post-Roman settlement in the parish is indicated by the position of the parish church, which stands on high ground on the west edge of Stoke village, near an Iron Age settlements and also close to a burial site, assumed to be Saxon, was found ca 1910.
A thatched cottage on the Green in Stoke Bruerne … the older part of the village is to the east of the church (Photograph: Patrick Comerford, 2024)
The older part of the village lies entirely to the east of the church, on either side of a stream that flows south from Blisworth Hill to the Tove, where the four roads leading to Ashton, the London road, Shutlanger and Blisworth meet.
Earthworks on the east edge of the existing built-up area, to both the north and south of the Ashton road, suggest that in the Middle Ages settlement extended a little further in that direction than was the case by the early 18th century, when the community was mapped for the first time.
The name ‘Stokbruer’ is used in 1254, being a suffix by the ‘Briwere’ family of the Manor House. In 1301, 43 households were assessed to the lay subsidy in Stoke Bruerne and 40 in Shutlanger. The two townships remained much the same size in the 1520s.
The mediaeval lords of Stoke Bruerne including members of the de Harrowden, de Combemartin and Knightley families. But Stoke Bruerne lacked a resident lord, both in the Middle Ages and later, and there is no evidence for a capital messuage associated with the manor in the village.
The Old Dower House on the Green is dated 1636 (Photograph: Patrick Comerford, 2024)
The older cottages and former farmhouses were originally all thatched, as a number are today.
A park was created to the south of the village in 1529-1530, and more land was added to it after the manor was annexed to the honor of Grafton in 1542. In the following years, crown tenants in both Stoke and Shutlanger were compensated for lost common arable and the rector offered a composition for lost tithes.
The manor of Stoke Bruerne descended with the rest of the honor of Grafton until 1987, when it was among the manorial titles from the honor offered for sale. The manor of Alderton was not included in this sale and was retained by the Duke of Grafton.
A house on the Green known as the Old Dower House is dated 1636, and many of the other older houses in the village seem to date from the same period.
The lane leading to Saint Mary’s Church is still recognisable as an ancient hollow way (Photograph: Patrick Comerford, 2024)
The lane leading to the parish church, Saint Mary’s, is still recognisable as an ancient hollow way. The church, was described in both 1254 and 1291, but dates mainly from the 14th and 15th centuries.
The church consists of a nave, chancel, west tower, north and south aisles and south porch. The tower, except for its Perpendicular top stage, seems to date from the early 12th century. The arch between tower and nave dates from ca 1200.
The nave and both aisles were rebuilt together in the later 14th century. The chancel screen is 15th century; there is a rood-loft entrance on the north side and external access by a staircase. Although the church was locked when we visited, I understand the interesting internal features include a late mediaeval squint, a piscina adjoins, and the nave clerestory.
The plain octagonal font is perhaps of the 13th or 14th century. The chancel stalls are 19th century, incorporating two late medieval bench ends and 18th century altar rails. There are several late mediaeval wall monuments and ledger-slabs.
The church was repaired in 1843 and restored in 1865. A new east window was installed in 1877 in memory of a former rector, the Revd Philip Henry Lee. A vestry and organ-chamber designed by the Stony Stratford architect Edward Swinfen Harris, were added on the south side of the chancel in 1881. A new baptistry designed by Matthew Holding was added in 1901, and the interior was restored.
Saint Mary’s Church dates mainly from the 14th and 15th centuries (Photograph: Patrick Comerford, 2024)
There was a priest at Stoke Bruerne in 1086 who held land there of Swain son of Azor. The first-known incumbent, Richard de Rof, took office in 1217, when the patron was William Briwere. The advowson descended with the manor until the death of William de Combemartin in 1318 and the division of Stoke between his three daughters. Some of the medieval incumbents were drawn from local gentry families and on occasion were members of the same families as the lords of Stoke Bruerne.
The whole of the manor and advowson were acquired by the Crown in the early 16th century, and in 1551 the advowson was granted to William Parr (1513-1571), Marquess of Northampton, the only brother of Queen Catherine Parr, sixth and final wife of Henry VIII. It reverted to the Crown when he was attainted by Queen Mary two years later, and Queen Elizabeth I presented to the living in 1559.
The advowsons of Stoke, Blisworth, Cottingham and Great Billing were granted to Sir Christopher Hatton in 1579. These interests then passed through the Hatton family until 1676, when they were sold to Brasenose College, Oxford.
Saint Mary’s Church and the grave of the Revd Philip Henry Lee, rector for 40 years from 1836 to 1876 (Photograph: Patrick Comerford, 2024)
The most notable Rector of Stoke Bruerne was probably Peter Gunning (1614-1684), rector from 1660 to 1669. He was a staunch royalist during the Civil War and both a noted theologian and prolific author. From 1660, he was also Master of Corpus Christi College, Cambridge, and was appointed Lady Margaret’s Professor of Divinity. He became Master of Saint John’s College, Cambridge, in 1661 and was elected Regius Professor of Divinity (1661-1674). During those years, he was also Rector of Cottesmore, Rutland, and a canon of Canterbury Cathedral. He became Bishop of Chichester in 1669 and Bishop of Ely in 1674.
Edward Cardwell (1787-1861), Rector from 1828 to 1831, was Camden Professor of Ancient History at Oxford (1825-1861). In 1831, he succeeded Archbishop Richard Whately of Dublin as the principal of St Alban Hall, later merged with Merton College. He edited Aristotle’s Ethica and wrote several works on Greek and Roman coinage and theology.
Cardwell’s successor, the Revd Philip Henry Lee, was rector for 40 years, from 1836 to 1876. During his lengthy incumbency, he established infant schools in Stoke Bruerne and Shutlanger. A schoolroom was built in Stoke Bruerne in the late 1830s was enlarged in 1880-1882.
The parish of Stoke Bruerne was united with Grafton Regis and Alderton in 1953, and later with Blisworth. The parish is in the Diocese of Peterborough.
Canon Richard Stainer has been the Rector of Blisworth, Alderton, Grafton Regis, Milton Malsor and Stoke Bruerne with Shutlanger (the Grand Union Benefice) since 2019. Sunday services in Saint Mary’s are at 9:30 on the second Sundays (Family Eucharist) and fourth Sundays (Family Service).
The Old School House in Stoke Bruerne … a schoolroom was built in Stoke in the late 1830s was enlarged in 1880-1882 (Photograph: Patrick Comerford, 2024)
The Grand Junction Canal, which began in 1793 as an improved trunk route between London and Birmingham, was completed in 1805. It enters the parish by an aqueduct over a tributary of the Tove half a mile north of Twyford Bridge and continues north to Stoke village. Beyond, it enters Blisworth Tunnel, through which the canal passes beneath the high ground between Stoke and Blisworth.
The arrival of the canal was important in both reshaping the layout of Stoke and bringing new economic activity. After the opening of the canal, Stoke continued to grow more modestly to a peak of 469 in 1851; Shutlanger’s 19th-century growth peaked at 403 a generation later in 1881. The canal continues to play an important part in the life of the community.
Stoke Bruerne once had its own railway station – which was misnamed Stoke Bruern. The station on the line from Towcester to Olney opened in 1891, but the line finally closed in 1958, and the former station building has been converted into a private house.
The Blisworth Tunnel is 2,812 metres long and is the longest wide freely navigable tunnel in Europe (Photograph: Patrick Comerford, 2024)
The nearby country estate of Stoke Park is on Shutlanger Road. Stoke Park was the first English country house to display a Palladian plan. The house was destroyed by fire in the late 19th century, and was replaced with a large Neo-Jacobean building.
It was bought in 1928 by an Irish aristocrat, Captain Edward Brabazon Meade (1878-1963), a son of Richard Meade, 4th Earl of Clanwilliam. He borrowed heavily to restore the estate, but found it a financial burden and left Stoke in 1937.
The mansion and grounds were requisitioned by the army during World War II. Meade later moved to the Bahamas, and sold the estate in 1946. The Neo-Jacobean mansion was empty and in poor condition and was largely demolished in the late 1940s.
The new owners refused to carry out repairs to the 17th century pavilions, instead offering to sell them to the National Trust or the county council. Stoke Park is occasionally open to the public in August, but all that remains of the main house are the two east and west wings known as Stoke Park Pavilions.
One of the many pretty thatched cottages in the centre of Stoke Bruerne (Photograph: Patrick Comerford, 2024)
One of my reasons for wanting to visit Stoke Bruerne for so long is a Comberford family connection dating from the 15th and 16th centuries. William Comberford was entrusted with keeping the estates in Northamptonshire of Margaret Catesby, the widow of John Parles (1419-1452), when she died in 1459.
Those estates included lands in Watford, Stoke Bruerne and Shutlanger, near Stoke Bruerne, and her daughter Johanna Parles became William Comberford’s ward. Later Johanna Parles married William’s son, John Comberford (1440-1508), and the Comberford family estates and wealth were enlarged and enriched. Their son, Thomas Comberford, sold the former Parles estates, including over 364 acres in Stoke Bruerne, Shutlanger, Alderton and Wappenham, to Richard Empson of Easton Neston.
The Parles family had a lasting influence on the fortunes of the Comberford family, reflected even in the changes made to the Comberford family coat of arms over the generations.
However, to see any remaining signs of the former Parles and Comberford estates in the Stoke Bruerne area, I needed to visit the neighbouring small village of Shutlanger.
Four Minutes on the Canal at Stoke Bruerne (Patrick Comerford, 2024)
Patrick Comerford
Stoke Bruerne in West Northamptonshire is a pretty village along the banks of a canal, half way between Stony Stratford to the south (13 km or 8 miles) and Northampton to the north (11 km or 7 miles). I had wanted to visit it for many years, mainly to explore its past connections with the Comberford family in the 15th and 16th centuries, and I finally got there last week.
Stoke Bruerne is a small village with a population of fewer than 400 people. Its pretty setting by the Grand Union Canal, the many canal locks in the area, the thatched cottages on the Green, the well-signed public walks, and its welcoming pubs and museum all combine to make it an attractive place for visitors throughout the year.
There are frequent short trips on barges on the canal, and the Blisworth Tunnel is a major attraction. The Blisworth Tunnel, which re-opened ten years ago (22 August 2014), is 2,812 metres (3,075 yards) long and is the longest wide, freely navigable tunnel in Europe.
The canal is busy with boats going through the locks constantly and in and out of the tunnel regularly. During the summer days, a variety of boat trips are available along the canal. The village attracts many visitors all year round and especially during the summer months, and there are two canal-side pubs in Stoke Bruerne – the Boat Inn on the west bank, and the Navigation on the east bank.
Three of us took a half mile barge trip on the ‘Charlie’ north along the canal as far as the south entrance to the Blisworth Tunnel, before enjoying lunch and the Navigation.
‘Charlie’ is one of the barges offering trips on the canal as far as the Blisworth Tunnel (Photograph: Patrick Comerford, 2024)
The parish is divided into two hamlets, Stoke Bruerne in the east and Shutlanger in the west. Both hamlets were inclosed in 1844 and the modern boundary between the two was settled in the mid-19th century, with Stoke Bruerne civil parish containing 1,270 acres, and Shutlanger 1,363 acres.
Stoke Bruerne is named in the Domesday Book in 1086 as ‘Stoche’, meaning ‘an outlying farmstead or hamlet’. A water-mill, recorded in 1086, stood on the stream to the north of the village, alongside the lane leading towards Blisworth.
But Stoke Bruerne is much older, and a large Roman villa near the road from Stoke and Ashton was partially excavated in the 1960s. The site of the earliest post-Roman settlement in the parish is indicated by the position of the parish church, which stands on high ground on the west edge of Stoke village, near an Iron Age settlements and also close to a burial site, assumed to be Saxon, was found ca 1910.
A thatched cottage on the Green in Stoke Bruerne … the older part of the village is to the east of the church (Photograph: Patrick Comerford, 2024)
The older part of the village lies entirely to the east of the church, on either side of a stream that flows south from Blisworth Hill to the Tove, where the four roads leading to Ashton, the London road, Shutlanger and Blisworth meet.
Earthworks on the east edge of the existing built-up area, to both the north and south of the Ashton road, suggest that in the Middle Ages settlement extended a little further in that direction than was the case by the early 18th century, when the community was mapped for the first time.
The name ‘Stokbruer’ is used in 1254, being a suffix by the ‘Briwere’ family of the Manor House. In 1301, 43 households were assessed to the lay subsidy in Stoke Bruerne and 40 in Shutlanger. The two townships remained much the same size in the 1520s.
The mediaeval lords of Stoke Bruerne including members of the de Harrowden, de Combemartin and Knightley families. But Stoke Bruerne lacked a resident lord, both in the Middle Ages and later, and there is no evidence for a capital messuage associated with the manor in the village.
The Old Dower House on the Green is dated 1636 (Photograph: Patrick Comerford, 2024)
The older cottages and former farmhouses were originally all thatched, as a number are today.
A park was created to the south of the village in 1529-1530, and more land was added to it after the manor was annexed to the honor of Grafton in 1542. In the following years, crown tenants in both Stoke and Shutlanger were compensated for lost common arable and the rector offered a composition for lost tithes.
The manor of Stoke Bruerne descended with the rest of the honor of Grafton until 1987, when it was among the manorial titles from the honor offered for sale. The manor of Alderton was not included in this sale and was retained by the Duke of Grafton.
A house on the Green known as the Old Dower House is dated 1636, and many of the other older houses in the village seem to date from the same period.
The lane leading to Saint Mary’s Church is still recognisable as an ancient hollow way (Photograph: Patrick Comerford, 2024)
The lane leading to the parish church, Saint Mary’s, is still recognisable as an ancient hollow way. The church, was described in both 1254 and 1291, but dates mainly from the 14th and 15th centuries.
The church consists of a nave, chancel, west tower, north and south aisles and south porch. The tower, except for its Perpendicular top stage, seems to date from the early 12th century. The arch between tower and nave dates from ca 1200.
The nave and both aisles were rebuilt together in the later 14th century. The chancel screen is 15th century; there is a rood-loft entrance on the north side and external access by a staircase. Although the church was locked when we visited, I understand the interesting internal features include a late mediaeval squint, a piscina adjoins, and the nave clerestory.
The plain octagonal font is perhaps of the 13th or 14th century. The chancel stalls are 19th century, incorporating two late medieval bench ends and 18th century altar rails. There are several late mediaeval wall monuments and ledger-slabs.
The church was repaired in 1843 and restored in 1865. A new east window was installed in 1877 in memory of a former rector, the Revd Philip Henry Lee. A vestry and organ-chamber designed by the Stony Stratford architect Edward Swinfen Harris, were added on the south side of the chancel in 1881. A new baptistry designed by Matthew Holding was added in 1901, and the interior was restored.
Saint Mary’s Church dates mainly from the 14th and 15th centuries (Photograph: Patrick Comerford, 2024)
There was a priest at Stoke Bruerne in 1086 who held land there of Swain son of Azor. The first-known incumbent, Richard de Rof, took office in 1217, when the patron was William Briwere. The advowson descended with the manor until the death of William de Combemartin in 1318 and the division of Stoke between his three daughters. Some of the medieval incumbents were drawn from local gentry families and on occasion were members of the same families as the lords of Stoke Bruerne.
The whole of the manor and advowson were acquired by the Crown in the early 16th century, and in 1551 the advowson was granted to William Parr (1513-1571), Marquess of Northampton, the only brother of Queen Catherine Parr, sixth and final wife of Henry VIII. It reverted to the Crown when he was attainted by Queen Mary two years later, and Queen Elizabeth I presented to the living in 1559.
The advowsons of Stoke, Blisworth, Cottingham and Great Billing were granted to Sir Christopher Hatton in 1579. These interests then passed through the Hatton family until 1676, when they were sold to Brasenose College, Oxford.
Saint Mary’s Church and the grave of the Revd Philip Henry Lee, rector for 40 years from 1836 to 1876 (Photograph: Patrick Comerford, 2024)
The most notable Rector of Stoke Bruerne was probably Peter Gunning (1614-1684), rector from 1660 to 1669. He was a staunch royalist during the Civil War and both a noted theologian and prolific author. From 1660, he was also Master of Corpus Christi College, Cambridge, and was appointed Lady Margaret’s Professor of Divinity. He became Master of Saint John’s College, Cambridge, in 1661 and was elected Regius Professor of Divinity (1661-1674). During those years, he was also Rector of Cottesmore, Rutland, and a canon of Canterbury Cathedral. He became Bishop of Chichester in 1669 and Bishop of Ely in 1674.
Edward Cardwell (1787-1861), Rector from 1828 to 1831, was Camden Professor of Ancient History at Oxford (1825-1861). In 1831, he succeeded Archbishop Richard Whately of Dublin as the principal of St Alban Hall, later merged with Merton College. He edited Aristotle’s Ethica and wrote several works on Greek and Roman coinage and theology.
Cardwell’s successor, the Revd Philip Henry Lee, was rector for 40 years, from 1836 to 1876. During his lengthy incumbency, he established infant schools in Stoke Bruerne and Shutlanger. A schoolroom was built in Stoke Bruerne in the late 1830s was enlarged in 1880-1882.
The parish of Stoke Bruerne was united with Grafton Regis and Alderton in 1953, and later with Blisworth. The parish is in the Diocese of Peterborough.
Canon Richard Stainer has been the Rector of Blisworth, Alderton, Grafton Regis, Milton Malsor and Stoke Bruerne with Shutlanger (the Grand Union Benefice) since 2019. Sunday services in Saint Mary’s are at 9:30 on the second Sundays (Family Eucharist) and fourth Sundays (Family Service).
The Old School House in Stoke Bruerne … a schoolroom was built in Stoke in the late 1830s was enlarged in 1880-1882 (Photograph: Patrick Comerford, 2024)
The Grand Junction Canal, which began in 1793 as an improved trunk route between London and Birmingham, was completed in 1805. It enters the parish by an aqueduct over a tributary of the Tove half a mile north of Twyford Bridge and continues north to Stoke village. Beyond, it enters Blisworth Tunnel, through which the canal passes beneath the high ground between Stoke and Blisworth.
The arrival of the canal was important in both reshaping the layout of Stoke and bringing new economic activity. After the opening of the canal, Stoke continued to grow more modestly to a peak of 469 in 1851; Shutlanger’s 19th-century growth peaked at 403 a generation later in 1881. The canal continues to play an important part in the life of the community.
Stoke Bruerne once had its own railway station – which was misnamed Stoke Bruern. The station on the line from Towcester to Olney opened in 1891, but the line finally closed in 1958, and the former station building has been converted into a private house.
The Blisworth Tunnel is 2,812 metres long and is the longest wide freely navigable tunnel in Europe (Photograph: Patrick Comerford, 2024)
The nearby country estate of Stoke Park is on Shutlanger Road. Stoke Park was the first English country house to display a Palladian plan. The house was destroyed by fire in the late 19th century, and was replaced with a large Neo-Jacobean building.
It was bought in 1928 by an Irish aristocrat, Captain Edward Brabazon Meade (1878-1963), a son of Richard Meade, 4th Earl of Clanwilliam. He borrowed heavily to restore the estate, but found it a financial burden and left Stoke in 1937.
The mansion and grounds were requisitioned by the army during World War II. Meade later moved to the Bahamas, and sold the estate in 1946. The Neo-Jacobean mansion was empty and in poor condition and was largely demolished in the late 1940s.
The new owners refused to carry out repairs to the 17th century pavilions, instead offering to sell them to the National Trust or the county council. Stoke Park is occasionally open to the public in August, but all that remains of the main house are the two east and west wings known as Stoke Park Pavilions.
One of the many pretty thatched cottages in the centre of Stoke Bruerne (Photograph: Patrick Comerford, 2024)
One of my reasons for wanting to visit Stoke Bruerne for so long is a Comberford family connection dating from the 15th and 16th centuries. William Comberford was entrusted with keeping the estates in Northamptonshire of Margaret Catesby, the widow of John Parles (1419-1452), when she died in 1459.
Those estates included lands in Watford, Stoke Bruerne and Shutlanger, near Stoke Bruerne, and her daughter Johanna Parles became William Comberford’s ward. Later Johanna Parles married William’s son, John Comberford (1440-1508), and the Comberford family estates and wealth were enlarged and enriched. Their son, Thomas Comberford, sold the former Parles estates, including over 364 acres in Stoke Bruerne, Shutlanger, Alderton and Wappenham, to Richard Empson of Easton Neston.
The Parles family had a lasting influence on the fortunes of the Comberford family, reflected even in the changes made to the Comberford family coat of arms over the generations.
However, to see any remaining signs of the former Parles and Comberford estates in the Stoke Bruerne area, I needed to visit the neighbouring small village of Shutlanger.
Four Minutes on the Canal at Stoke Bruerne (Patrick Comerford, 2024)
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