Damien Hirst’s sculpture of Saint Bartholomew, ‘Exquisite Pain’, in Saint Bartholomew the Great Church, Smithfield, London (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and this week began with the Twelfth Sunday after Trinity (Trinity XII). The Church Calendar today celebrates the feast of Saint Bartholomew the Apostle (24 August).
Later today, I hope to take part in the choir rehearsals preparing for a funeral tomorrow in Saint Mary and Saint Giles Church, Stony Stratford. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Saint Bartholomew the Apostle … a statue on the west front of Lichfield Cathedral (Photograph: Patrick Comerford)
Luke 22: 24-30 (NRSVA):
24 A dispute also arose among them as to which one of them was to be regarded as the greatest. 25 But he said to them, ‘The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. 26 But not so with you; rather the greatest among you must become like the youngest, and the leader like one who serves. 27 For who is greater, the one who is at the table or the one who serves? Is it not the one at the table? But I am among you as one who serves.
28 ‘You are those who have stood by me in my trials; 29 and I confer on you, just as my Father has conferred on me, a kingdom, 30 so that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel.’
A statue of Saint Bartholomew above the south porch of Saint Bartholomew’s Church, Wednesbury (Photograph: Patrick Comerford)
Today’s Reflections:
The Church Calendar today celebrates Saint Bartholomew the Apostle (24 August). Exciting Holiness recalls that it has long been assumed that Bartholomew is the same as Nathanael, ‘though it is not a certainty’.
The gospels speak of Philip bringing Nathanael to Jesus, who calls him an Israelite worthy of the name. He is also present beside the Sea of Galilee at the resurrection. Although he seems initially a somewhat cynical man, he recognises Jesus for who he is and proclaims him as Son of God and King of Israel.
Bartholomew is listed among the Twelve in the three Synoptic Gospels: Matthew, Mark and Luke, and in Acts of the Apostles. But, apart from the narrative about Nathanael, we are left with silence when it comes to the story of Saint Bartholomew.
One of my favourite walks in silence in the English countryside is along Cross in Hand Lane, which starts at the back of the Hedgehog Vintage Inn in Lichfield and leads to Farewell and Saint Bartholomew’s Church, on the northern fringes of Lichfield.
This walk along Cross in Hand Lane marks the beginning – or the end – of the pilgrim route between the shrine of Saint Chad in Lichfield and the shrine of Saint Werburgh in Chester Cathedral.
Today, this pilgrim route is marked out as the Two Saints’ Way. And little has changed in the landscape along this route since mediaeval times. The road twists and turns, rises and falls, with countryside that has changed little over the centuries.
At this time of the year, the fields are usually green and golden under the clear blue skies of summer. There are horses in paddocks here, or cows there, and most of the land is arable or being used for grazing.
Although farming patterns have changed in the last 30 or 40 years, these fields may not have changed in shape or altered in their use for centuries, and even the names on new-built houses can reflect names that date back to a period in the 12th to 14th century.
Apart from the occasional passing car or van, one other walker and one or two cyclists, the only hints of modernity are the overhead pylons, and until their demolition in recent years the smoking towers of the power station in Rugeley could be glimpsed in the distance.
This walk often offers me opportunities to clear out the cobwebs in the corners of my brain and (hopefully) my soul, and allows me time to enjoy this walk as this walk and as nothing more.
I have stopped to admire the shapes and patterns of the fields and the trees. I have stopped in silence at the babbling brook. I have stopped to look at Farewell Mill. The local historian Kate Gomez suggests the name has nothing to do with saying goodbye and points out that the alternative spelling of ‘Fairwell’ refers to a nearby ‘fair or clear spring.’
Often as priests, we think we should be filling the silent spaces in time with intense prayers and thoughts about sermons and services that need preparation. But sometimes we need to just let go and empty our minds, our thoughts – even our prayers. We take everything else to be recycled as we clear out spaces in our houses, our offices, our studies and our garden sheds. But we seldom give time to clearing out the clutter in our inner spiritual spaces, allowing them to benefit from recycling.
Silence is prayer in itself, on its own, alone.
A gate in the churchyard at Saint Bartholomew’s Church in Farewell, at the end of Cross in Hand Lane, on the northern fringes of Lichfield (Photograph: Patrick Comerford)
Today’s Prayers (Monday 24 August 2026, Saint Bartholomew the Apostle):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 23 to 29 August 2026 (pp 32-33), is ‘Legacies of History’. This theme was introduced yesterday with a reflection by the Revd Dr Rachele Evie Vernon O’Brien, a Jamaican-born theologian and advocate.
The USPG Prayer Diary today (Monday 24 August 2026, Saint Bartholomew the Apostle) invites us to pray:
Lord of compassion, remember young people who feel let down by the Church. Draw them into communities where your love is shown in actions as well as words.
The Collect:
Almighty and everlasting God,
who gave to your apostle Bartholomew grace
truly to believe and to preach your word:
grant that your Church
may love that word which he believed
and may faithfully preach and receive the same;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Almighty God,
who on the day of Pentecost
sent your Holy Spirit to the apostles
with the wind from heaven and in tongues of flame,
filling them with joy and boldness to preach the gospel
:
by the power of the same Spirit
strengthen us to witness to your truth
and to draw everyone to the fire of your love;
through Jesus Christ our Lord.
Saint Bartholomew’s Church, Farewell … at the end of a walk along Cross in Hand Lane from the Hedgehog Vintage Inn in Lichfield (Photograph: Patrick Comerford)
Yesterday’s reflections
Continued tomorrow
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
Showing posts with label Saint Bartholomew's. Show all posts
Showing posts with label Saint Bartholomew's. Show all posts
24 August 2026
12 June 2026
Five photographs of
Dublin are included
in a new pocket guide
for visitors and tourists
The new 100-page ‘Dublin Visitor Guide 2025-2026’, edited by Sally Davies, includes five of my photographs
Patrick Comerford
I was back in Dublin last week for a family visit, and naturally there was a rush of memories even in the short gap of five of six hours, between arriving in the airport and leaving for the airport once again.
I visited the house in Knocklyon where I lived for over 20 years from 1996 to 2017, and Christ Church Cathedral, where I had been a canon for 10 years. But I also saw schools and I had attended, childhood and family homes, the church where I had been confirmed, streets I had played on, suburbs where I spent some of my childhood and teenage years, places where I had worked, and bookshops I once frequently browsed in.
It is not a good idea to have fly-in/fly-out-again to places you have once lived in, and not to have time to meet family members, friends and former colleagues and neighbours. I need time to amble around, to stop and talk, to sit and sip coffee, to stroll through old haunts.
When I moved back to Dublin in my mid-20s, from the Wexford People to The Irish Times, I felt out of place, and it took many years to adjust to life there. I left this time with memories and a small degree of feeling out of place, but also the hope of being back again in the weeks or months ahead, for family visits and perhaps the possibility of a reunion of the 1969 year from Gormanston.
But I left too with the pleasure of knowing that five of my photographs have been used by Sally Davies in her new slimline 100-page Dublin Visitor Guide 2025-2026, which she has edited for Smarttraveller.
Three of these photographs were taken last year, and my photographs in this new guide include churches, street art and photographs of the Portobello and ‘Little Jerusalem’ area of Dublin.
Last year, she used nine of my photographs in her Co. Clare Visitor Guide and one photograph in her County Kerry Visitor Guide, both also published by Smarttraveller365.
The Dublin Visitor Guide 2025-2026is a 100-page publication produced as a comprehensive directory for tourists. It features travel ideas, local business listings and discount coupons and covers a wide range of visitor essentials, including where to eat and stay, directories of restaurants, pubs, and accommodation, and highlights of major historical landmarks, museums and hidden gems, as well as special deals, exclusive offers and service discounts.
In her introduction, Sally Davies says ‘we have a deep passion for Ireland and have crafted this guide to share the hidden gems and unforgettable experiences to be had in the city’.
Saint Bartholomew’s Church, Ballsbridge (Photograph: Patrick Comerford)
My photograph of Saint Bartholomew’s Church, Ballsbridge (p 24), has this accompanying text:
Close to the US Embassy, and Herbert Park, is St Bartholomew’s Church, designed by Thomas Henry Wyatt, built in the Gothic revival style with sandstone facings and Dublin granite. The stairway to the clock tower is in the shape of an Irish round tower, the influence of the Celtic Romantic period. It is also known for its fine music and the choir of boys and men is the only remaining all-male parish church choir in the Church of Ireland. Formed in 2003, the girls choir also plays a prominent role.
Saint Ann’s Church, Dawson Street, Dublin, seen from Grafton Street and Ann Street (Photograph: Patrick Comerford)
My photograph of Anne Street (p 30) has this accompanying text:
Home to John Brereton Jewellers, which has five star reviews for their excellent customer service and help with choosing from their unique pieces of diamond jewellery. The street has pharmacies, several cafés one of which is Dolce Sicily, serving showstopping delights from poached cod with orange and fennel salad to pistachio tiramisu, delicious!
Sheridan’s Cheesemongers, which is a rustic shop selling a huge array of cheeses, and accompaniments, who teamed up with the Centre of Food Culture and Samhain Festival to create a mouthwatering festival every November. The imposing St Ann’s Church faces you, known for its concerts, recitals and stained glass windows.
Sir David Attenborough in street art on the corner of Longwood Avenue and the South Circular Road in ‘Little Jerusalem’ (Photograph: Patrick Comerford, 2025)
Three of photographs from the Portobello, ‘Little Jerusalem and Rathmines areas (pp 44-45) are published with these paragraphs:
Portobello, meaning “beautiful harbour” in Irish, came to be in the 18th century.
So folks say …
In 1861 there was a terrible tragedy on Portobello Bridge. Horses pulling a horse-drawn bus reared up and broke through the bridge railings and plunged the bus down into the canal lock. All but the driver and conductor drowned. One was the father of the Gunne brothers who opened the Gaiety Theatre and one was the niece of Daniel O’Connell. It is said this was the work of the vindictive ghost of the lock keeper, who himself drowned after being sacked for drunkenness. All passengers had to alight before crossing the bridge and walk over after the incident.
In the 1800s, the land round Portobello was part of the Kingsland estate with parkland and fountains before the developers built housing on it, and many entertainers performed there. One of which was Charles Blondin -who had previously crossed the Niagara Falls on a tightrope and cooked omelettes on a stove on the tightrope, which he distributed to lookers-on. His performance in Dublin though, ended in disaster, when his tightrope broke, leading to the scaffolding collapsing which killed two workers, who fell.
In 1858, the Portobello Gardens was leased and while a band played, acrobats entertained and fireworks were set off.
In the mid 1900s, Ever-Ready Batteries was the main employer for the area at Portobello Harbour. When the factory closed, small businesses took over the area and the remainder of the harbour was drained and mainly filled in.
During the late 1900s, many Ashkenazi Jews, fleeing Russia and Eastern Europe settled in Portobello, which was given the nickname “Little Jerusalem”.
The area is vibrant with many walls covered in street art, this one of David Attenborough.
Or this on the side of a Chinese restaurant.
A mural on the side of a Chinese restaurant in Rathmines on the corner of Lower Rathmines and Richmond Hill (Photograph: Patrick Comerford, 2025)
You must visit the fabulous Bretzel Bakery, who strongly believe in the nutritional goodness of sourdough bread.
The Bretzel Bakery & Cafe serves award winning breads, pastries, cakes, sandwiches & coffee until 4pm every day of the week on Lennox Street, Portobello.
Along the western edge of Portobello, you will find cafés and bars along Clanbrassil Street Lower and dozens on the eastern side at St Kevins Camden Street Lower and Harcourt Street.
The Bretzel on Lennox Street has survived the many social changes in ‘Little Jerusalem’ (Photograph: Patrick Comerford, 2025)
In her acknowledgements towards the end of the guide (p 94), Sally Davies is generous in her tribute to me when she writes:
‘Thank you for your continuing support with your incredible knowledge (of the world!) and help in allowing me to use your photos Patrick Comerford’
She also provides a link to this blog: www.patrickcomerford.com
I hope she produces more of these guides to other parts of Ireland.
Saying goodbye to Dublin at Dublin Airport last week (Photograph: Patrick Comerford, 2026)
Patrick Comerford
I was back in Dublin last week for a family visit, and naturally there was a rush of memories even in the short gap of five of six hours, between arriving in the airport and leaving for the airport once again.
I visited the house in Knocklyon where I lived for over 20 years from 1996 to 2017, and Christ Church Cathedral, where I had been a canon for 10 years. But I also saw schools and I had attended, childhood and family homes, the church where I had been confirmed, streets I had played on, suburbs where I spent some of my childhood and teenage years, places where I had worked, and bookshops I once frequently browsed in.
It is not a good idea to have fly-in/fly-out-again to places you have once lived in, and not to have time to meet family members, friends and former colleagues and neighbours. I need time to amble around, to stop and talk, to sit and sip coffee, to stroll through old haunts.
When I moved back to Dublin in my mid-20s, from the Wexford People to The Irish Times, I felt out of place, and it took many years to adjust to life there. I left this time with memories and a small degree of feeling out of place, but also the hope of being back again in the weeks or months ahead, for family visits and perhaps the possibility of a reunion of the 1969 year from Gormanston.
But I left too with the pleasure of knowing that five of my photographs have been used by Sally Davies in her new slimline 100-page Dublin Visitor Guide 2025-2026, which she has edited for Smarttraveller.
Three of these photographs were taken last year, and my photographs in this new guide include churches, street art and photographs of the Portobello and ‘Little Jerusalem’ area of Dublin.
Last year, she used nine of my photographs in her Co. Clare Visitor Guide and one photograph in her County Kerry Visitor Guide, both also published by Smarttraveller365.
The Dublin Visitor Guide 2025-2026is a 100-page publication produced as a comprehensive directory for tourists. It features travel ideas, local business listings and discount coupons and covers a wide range of visitor essentials, including where to eat and stay, directories of restaurants, pubs, and accommodation, and highlights of major historical landmarks, museums and hidden gems, as well as special deals, exclusive offers and service discounts.
In her introduction, Sally Davies says ‘we have a deep passion for Ireland and have crafted this guide to share the hidden gems and unforgettable experiences to be had in the city’.
Saint Bartholomew’s Church, Ballsbridge (Photograph: Patrick Comerford)My photograph of Saint Bartholomew’s Church, Ballsbridge (p 24), has this accompanying text:
Close to the US Embassy, and Herbert Park, is St Bartholomew’s Church, designed by Thomas Henry Wyatt, built in the Gothic revival style with sandstone facings and Dublin granite. The stairway to the clock tower is in the shape of an Irish round tower, the influence of the Celtic Romantic period. It is also known for its fine music and the choir of boys and men is the only remaining all-male parish church choir in the Church of Ireland. Formed in 2003, the girls choir also plays a prominent role.
Saint Ann’s Church, Dawson Street, Dublin, seen from Grafton Street and Ann Street (Photograph: Patrick Comerford)
My photograph of Anne Street (p 30) has this accompanying text:
Home to John Brereton Jewellers, which has five star reviews for their excellent customer service and help with choosing from their unique pieces of diamond jewellery. The street has pharmacies, several cafés one of which is Dolce Sicily, serving showstopping delights from poached cod with orange and fennel salad to pistachio tiramisu, delicious!
Sheridan’s Cheesemongers, which is a rustic shop selling a huge array of cheeses, and accompaniments, who teamed up with the Centre of Food Culture and Samhain Festival to create a mouthwatering festival every November. The imposing St Ann’s Church faces you, known for its concerts, recitals and stained glass windows.
Sir David Attenborough in street art on the corner of Longwood Avenue and the South Circular Road in ‘Little Jerusalem’ (Photograph: Patrick Comerford, 2025)
Three of photographs from the Portobello, ‘Little Jerusalem and Rathmines areas (pp 44-45) are published with these paragraphs:
Portobello, meaning “beautiful harbour” in Irish, came to be in the 18th century.
So folks say …
In 1861 there was a terrible tragedy on Portobello Bridge. Horses pulling a horse-drawn bus reared up and broke through the bridge railings and plunged the bus down into the canal lock. All but the driver and conductor drowned. One was the father of the Gunne brothers who opened the Gaiety Theatre and one was the niece of Daniel O’Connell. It is said this was the work of the vindictive ghost of the lock keeper, who himself drowned after being sacked for drunkenness. All passengers had to alight before crossing the bridge and walk over after the incident.
In the 1800s, the land round Portobello was part of the Kingsland estate with parkland and fountains before the developers built housing on it, and many entertainers performed there. One of which was Charles Blondin -who had previously crossed the Niagara Falls on a tightrope and cooked omelettes on a stove on the tightrope, which he distributed to lookers-on. His performance in Dublin though, ended in disaster, when his tightrope broke, leading to the scaffolding collapsing which killed two workers, who fell.
In 1858, the Portobello Gardens was leased and while a band played, acrobats entertained and fireworks were set off.
In the mid 1900s, Ever-Ready Batteries was the main employer for the area at Portobello Harbour. When the factory closed, small businesses took over the area and the remainder of the harbour was drained and mainly filled in.
During the late 1900s, many Ashkenazi Jews, fleeing Russia and Eastern Europe settled in Portobello, which was given the nickname “Little Jerusalem”.
The area is vibrant with many walls covered in street art, this one of David Attenborough.
Or this on the side of a Chinese restaurant.
A mural on the side of a Chinese restaurant in Rathmines on the corner of Lower Rathmines and Richmond Hill (Photograph: Patrick Comerford, 2025)
You must visit the fabulous Bretzel Bakery, who strongly believe in the nutritional goodness of sourdough bread.
The Bretzel Bakery & Cafe serves award winning breads, pastries, cakes, sandwiches & coffee until 4pm every day of the week on Lennox Street, Portobello.
Along the western edge of Portobello, you will find cafés and bars along Clanbrassil Street Lower and dozens on the eastern side at St Kevins Camden Street Lower and Harcourt Street.
The Bretzel on Lennox Street has survived the many social changes in ‘Little Jerusalem’ (Photograph: Patrick Comerford, 2025)
In her acknowledgements towards the end of the guide (p 94), Sally Davies is generous in her tribute to me when she writes:
‘Thank you for your continuing support with your incredible knowledge (of the world!) and help in allowing me to use your photos Patrick Comerford’
She also provides a link to this blog: www.patrickcomerford.com
I hope she produces more of these guides to other parts of Ireland.
Saying goodbye to Dublin at Dublin Airport last week (Photograph: Patrick Comerford, 2026)
19 April 2026
Daily prayer in Easter 2026:
15, Sunday 19 April 2026,
Third Sunday of Easter
The Supper at Emmaus … a window by Daniel Bell of Bell and Almond in Holy Trinity Church, Old Wolverton (Photograph: Patrick Comerford)
Patrick Comerford
The Easter celebrations continue in the Church Calendar, and today is Third Sunday of Easter. Later this morning, I hope to take part in the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford.
Meanwhile, before this day begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘The Road to Emmaus’, an icon by Sister Marie Paul Farran OSB (1930-2019) of the Mount of Olives Monastery, Jerusalem (1990)
Luke 24: 13-35 (NRSVA):
13 Now on that same day two of them were going to a village called Emmaus, about seven miles from Jerusalem, 14 and talking with each other about all these things that had happened. 15 While they were talking and discussing, Jesus himself came near and went with them, 16 but their eyes were kept from recognizing him. 17 And he said to them, ‘What are you discussing with each other while you walk along?’ They stood still, looking sad. 18 Then one of them, whose name was Cleopas, answered him, ‘Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?’ 19 He asked them, ‘What things?’ They replied, ‘The things about Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, 20 and how our chief priests and leaders handed him over to be condemned to death and crucified him. 21 But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things took place. 22 Moreover, some women of our group astounded us. They were at the tomb early this morning, 23 and when they did not find his body there, they came back and told us that they had indeed seen a vision of angels who said that he was alive. 24 Some of those who were with us went to the tomb and found it just as the women had said; but they did not see him.’ 25 Then he said to them, ‘Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! 26 Was it not necessary that the Messiah should suffer these things and then enter into his glory?’ 27 Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.
28 As they came near the village to which they were going, he walked ahead as if he were going on. 29 But they urged him strongly, saying, ‘Stay with us, because it is almost evening and the day is now nearly over.’ So he went in to stay with them. 30 When he was at the table with them, he took bread, blessed and broke it, and gave it to them. 31 Then their eyes were opened, and they recognized him; and he vanished from their sight. 32 They said to each other, ‘Were not our hearts burning within us while he was talking to us on the road, while he was opening the scriptures to us?’ 33 That same hour they got up and returned to Jerusalem; and they found the eleven and their companions gathered together. 34 They were saying, ‘The Lord has risen indeed, and he has appeared to Simon!’ 35 Then they told what had happened on the road, and how he had been made known to them in the breaking of the bread.
The Supper at Emmaus … a mosaic in the Church of the Holy Name, Beechwood Avenue, Ranelagh, Dublin (Photograph: Patrick Comerford)
Today’s Reflections:
This morning’s Gospel reading at the Eucharist (Luke 24: 13-35) is the reading we had 11 days ago (8 April 2026), the Wednesday in Easter week.
This is the much-loved Easter story of the Risen Christ travelling on the road to Emmaus with two disciples, who return to Jerusalem and proclaim ‘how he had been made known to them in the breaking of the bread’ (verse 35). This is a story that is a rich one and one that offers a model for Christian life and mission.
After seeing all their hopes shattered on Good Friday, two disciples – Cleopas and another unnamed disciple – head out of Jerusalem, and are walking and talking on the road as their make their way together.
Emmaus was about 11 km (seven miles) from Jerusalem, so it would have taken them two hours, perhaps, to get there, maybe more if they were my age.
Somewhere along the way, they are joined by a third person, ‘but their eyes were kept from recognising him’ (verse 16, NRSV), or to be more precise, as the Greek text says, ‘but their eyes were being held so that they did not recognise him.’
They cannot make sense of what has happened over the last few days, and they cannot make sense of the questions their new companion puts to them. When Jesus asks them a straight question, they look sad and downcast.
I get the feeling that Cleopas is a bit cynical, treating Jesus as one of the visitors to Jerusalem for the feast of the Passover, and asking him if he really does not know what has happened in the city. In his cynicism, Cleopas almost sounds like Simon the Pharisee asking his visitor Jesus whether he really knows who the woman with the alabaster jar is.
Like Simon, Cleopas and his friend – perhaps one of the many unnamed women in the Gospels – thought that Jesus was a Prophet. But now they doubt it. And the sort of Messiah they hoped for was not the sort of Messiah Jesus had been preparing them for, was he?
And they have heard the report of the women visiting the tomb, and finding it empty. Hearing is not believing. Seeing is not believing. And believing is not the same as faith.
When I find myself disagreeing fundamentally with people, I wonder do I listen to them even half as patiently as Jesus did with these two.
There are no interruptions, no corrections, no upbraiding. Jesus listens passively and patiently, like all good counsellors should, and only speaks when they have finished speaking.
And then, despite their cynicism, despite their failure to understand, despite their lack of faith, these two disciples do something extraordinary. They press the stranger in their company not to continue on his journey. It is late in the evening, and they invite him to join them.
On re-reading this story I found myself comparing their action and their hospitality with the Good Samaritan who comes across the bruised and battered stranger on the side of the road, and offers him healing hospitality, offering to pay for his meals and his accommodation in the inn.
These two have also come across a bruised and battered stranger on the road, which provides some parallels with the story of the Good Samaritan. They see the marks and wounds inflicted on his body and like the Good Samaritan they offer him healing hospitality, offering him a meal and accommodation in the inn.
Jesus had once imposed himself on Zacchaeus and presumes on his hospitality. Now Cleopas and his friend insist on imposing their hospitality on Jesus. The guest becomes the host and the host becomes the guest, once again.
He goes in to stay with them. And it is not just a matter of finding him a room for the night. They dine together. And so, in a manner that is typical of the way Saint Luke tells his stories, the story of the road to Emmaus ends with a meal with Jesus.
And at the meal – as he did with the multitude on the hillside, and with the disciples in the Upper Room – Jesus takes the bread, blesses it, breaks it, and gives it to those at the table with him (verse 30).
Their time in the wilderness is over, the Lenten preparation has been completed, the one who has received their hospitality now invites them to receive the hospitality of God, and to join him at the Heavenly Banquet.
Their journey continues. Our journey continues. Christ is not physically present with us on the road. But we recognise him in the breaking of the bread. And we, being many, become one body, for we all share in the one bread.
Χριστὸς ἀνέστη!
Christ is Risen!
He was made ‘known to them in the breaking of the bread’ (Luke 24: 35) … bread baked for the Easter Eucharist at Mount Athos (Photograph: Patrick Comerford)
Today’s Prayers (Sunday 19 April 2026, Third Sunday of Easter, Easter III):
‘Turning Waste into Wonder’ provides the theme this week (19-25 April 2026) in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), pp 48-49. This theme is introduced today with a Programme Update from Linet Musasa, team member of the Partners in the Gospel Comprehensive Climate Change initiative of the Anglican Council of Zimbabwe:
In a time when climate change poses an increasingly significant threat to our planet, innovative solutions are emerging from the unexpected places.
One remarkable story of creativity and possibility comes from Angela Manomana, a 62-year-old widow in the Diocese of Central Zimbabwe, Gweru. Angela has turned what most see as waste into treasure.
With vision and determination, she transforms discarded plastic waste into handbags, mats, hats, and household containers. What begins as discarded bottles and packaging becomes beautiful, functional products which are especially popular at church fairs.
For the past 15 years, Angela has been breathing new life into waste while simultaneously cleaning the environment. But she isn’t stopping there – she’s mentoring five young advocates in Gweru, to pass on her skills and show them how to see potential in what others throw away. Her innovative work does not only address environmental concerns but also empowers communities, particularly women to take charge of issues they face.
USPG supports the Waste Smart, We Care campaign, uniting churches across 47 dioceses in Malawi, Zimbabwe, Zambia, Mauritius, Madagascar, Seychelles, and Tanzania. It empowers communities to tackle climate change through practical action and sustainable living. Find out more at uspg.org.uk
The USPG Prayer Diary today (Sunday 19 April 2026, the Third Sunday of Easter, Easter III, Earth Day) invites us to pray:
Merciful God, we lament the harm caused to your creation, especially through our actions. Forgive our neglect and greed, and help us take responsibility. Guide us to care for the earth, act justly, and protect your creation for all people and creatures.
The Collect:
Almighty Father,
who in your great mercy gladdened the disciples
with the sight of the risen Lord:
give us such knowledge of his presence with us,
that we may be strengthened and sustained by his risen life
and serve you continually in righteousness and truth;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Living God,
your Son made himself known to his disciples
in the breaking of bread:
open the eyes of our faith,
that we may see him in all his redeeming work;
who is alive and reigns, now and for ever.
Additional Collect:
Risen Christ,
you filled your disciples with boldness and fresh hope:
strengthen us to proclaim your risen life
and fill us with your peace,
to the glory of God the Father.
Yesterday’s Reflections
Continued Tomorrow
The Emmaus window by Catherine O’Brien in Saint Bartholomew’s Church, Ballsbridge, Dublin, commemorates a former vicar, Bishop Harry Vere White (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
The Easter celebrations continue in the Church Calendar, and today is Third Sunday of Easter. Later this morning, I hope to take part in the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford.
Meanwhile, before this day begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘The Road to Emmaus’, an icon by Sister Marie Paul Farran OSB (1930-2019) of the Mount of Olives Monastery, Jerusalem (1990)Luke 24: 13-35 (NRSVA):
13 Now on that same day two of them were going to a village called Emmaus, about seven miles from Jerusalem, 14 and talking with each other about all these things that had happened. 15 While they were talking and discussing, Jesus himself came near and went with them, 16 but their eyes were kept from recognizing him. 17 And he said to them, ‘What are you discussing with each other while you walk along?’ They stood still, looking sad. 18 Then one of them, whose name was Cleopas, answered him, ‘Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?’ 19 He asked them, ‘What things?’ They replied, ‘The things about Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, 20 and how our chief priests and leaders handed him over to be condemned to death and crucified him. 21 But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things took place. 22 Moreover, some women of our group astounded us. They were at the tomb early this morning, 23 and when they did not find his body there, they came back and told us that they had indeed seen a vision of angels who said that he was alive. 24 Some of those who were with us went to the tomb and found it just as the women had said; but they did not see him.’ 25 Then he said to them, ‘Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! 26 Was it not necessary that the Messiah should suffer these things and then enter into his glory?’ 27 Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.
28 As they came near the village to which they were going, he walked ahead as if he were going on. 29 But they urged him strongly, saying, ‘Stay with us, because it is almost evening and the day is now nearly over.’ So he went in to stay with them. 30 When he was at the table with them, he took bread, blessed and broke it, and gave it to them. 31 Then their eyes were opened, and they recognized him; and he vanished from their sight. 32 They said to each other, ‘Were not our hearts burning within us while he was talking to us on the road, while he was opening the scriptures to us?’ 33 That same hour they got up and returned to Jerusalem; and they found the eleven and their companions gathered together. 34 They were saying, ‘The Lord has risen indeed, and he has appeared to Simon!’ 35 Then they told what had happened on the road, and how he had been made known to them in the breaking of the bread.
The Supper at Emmaus … a mosaic in the Church of the Holy Name, Beechwood Avenue, Ranelagh, Dublin (Photograph: Patrick Comerford)
Today’s Reflections:
This morning’s Gospel reading at the Eucharist (Luke 24: 13-35) is the reading we had 11 days ago (8 April 2026), the Wednesday in Easter week.
This is the much-loved Easter story of the Risen Christ travelling on the road to Emmaus with two disciples, who return to Jerusalem and proclaim ‘how he had been made known to them in the breaking of the bread’ (verse 35). This is a story that is a rich one and one that offers a model for Christian life and mission.
After seeing all their hopes shattered on Good Friday, two disciples – Cleopas and another unnamed disciple – head out of Jerusalem, and are walking and talking on the road as their make their way together.
Emmaus was about 11 km (seven miles) from Jerusalem, so it would have taken them two hours, perhaps, to get there, maybe more if they were my age.
Somewhere along the way, they are joined by a third person, ‘but their eyes were kept from recognising him’ (verse 16, NRSV), or to be more precise, as the Greek text says, ‘but their eyes were being held so that they did not recognise him.’
They cannot make sense of what has happened over the last few days, and they cannot make sense of the questions their new companion puts to them. When Jesus asks them a straight question, they look sad and downcast.
I get the feeling that Cleopas is a bit cynical, treating Jesus as one of the visitors to Jerusalem for the feast of the Passover, and asking him if he really does not know what has happened in the city. In his cynicism, Cleopas almost sounds like Simon the Pharisee asking his visitor Jesus whether he really knows who the woman with the alabaster jar is.
Like Simon, Cleopas and his friend – perhaps one of the many unnamed women in the Gospels – thought that Jesus was a Prophet. But now they doubt it. And the sort of Messiah they hoped for was not the sort of Messiah Jesus had been preparing them for, was he?
And they have heard the report of the women visiting the tomb, and finding it empty. Hearing is not believing. Seeing is not believing. And believing is not the same as faith.
When I find myself disagreeing fundamentally with people, I wonder do I listen to them even half as patiently as Jesus did with these two.
There are no interruptions, no corrections, no upbraiding. Jesus listens passively and patiently, like all good counsellors should, and only speaks when they have finished speaking.
And then, despite their cynicism, despite their failure to understand, despite their lack of faith, these two disciples do something extraordinary. They press the stranger in their company not to continue on his journey. It is late in the evening, and they invite him to join them.
On re-reading this story I found myself comparing their action and their hospitality with the Good Samaritan who comes across the bruised and battered stranger on the side of the road, and offers him healing hospitality, offering to pay for his meals and his accommodation in the inn.
These two have also come across a bruised and battered stranger on the road, which provides some parallels with the story of the Good Samaritan. They see the marks and wounds inflicted on his body and like the Good Samaritan they offer him healing hospitality, offering him a meal and accommodation in the inn.
Jesus had once imposed himself on Zacchaeus and presumes on his hospitality. Now Cleopas and his friend insist on imposing their hospitality on Jesus. The guest becomes the host and the host becomes the guest, once again.
He goes in to stay with them. And it is not just a matter of finding him a room for the night. They dine together. And so, in a manner that is typical of the way Saint Luke tells his stories, the story of the road to Emmaus ends with a meal with Jesus.
And at the meal – as he did with the multitude on the hillside, and with the disciples in the Upper Room – Jesus takes the bread, blesses it, breaks it, and gives it to those at the table with him (verse 30).
Their time in the wilderness is over, the Lenten preparation has been completed, the one who has received their hospitality now invites them to receive the hospitality of God, and to join him at the Heavenly Banquet.
Their journey continues. Our journey continues. Christ is not physically present with us on the road. But we recognise him in the breaking of the bread. And we, being many, become one body, for we all share in the one bread.
Χριστὸς ἀνέστη!
Christ is Risen!
He was made ‘known to them in the breaking of the bread’ (Luke 24: 35) … bread baked for the Easter Eucharist at Mount Athos (Photograph: Patrick Comerford)
Today’s Prayers (Sunday 19 April 2026, Third Sunday of Easter, Easter III):
‘Turning Waste into Wonder’ provides the theme this week (19-25 April 2026) in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), pp 48-49. This theme is introduced today with a Programme Update from Linet Musasa, team member of the Partners in the Gospel Comprehensive Climate Change initiative of the Anglican Council of Zimbabwe:
In a time when climate change poses an increasingly significant threat to our planet, innovative solutions are emerging from the unexpected places.
One remarkable story of creativity and possibility comes from Angela Manomana, a 62-year-old widow in the Diocese of Central Zimbabwe, Gweru. Angela has turned what most see as waste into treasure.
With vision and determination, she transforms discarded plastic waste into handbags, mats, hats, and household containers. What begins as discarded bottles and packaging becomes beautiful, functional products which are especially popular at church fairs.
For the past 15 years, Angela has been breathing new life into waste while simultaneously cleaning the environment. But she isn’t stopping there – she’s mentoring five young advocates in Gweru, to pass on her skills and show them how to see potential in what others throw away. Her innovative work does not only address environmental concerns but also empowers communities, particularly women to take charge of issues they face.
USPG supports the Waste Smart, We Care campaign, uniting churches across 47 dioceses in Malawi, Zimbabwe, Zambia, Mauritius, Madagascar, Seychelles, and Tanzania. It empowers communities to tackle climate change through practical action and sustainable living. Find out more at uspg.org.uk
The USPG Prayer Diary today (Sunday 19 April 2026, the Third Sunday of Easter, Easter III, Earth Day) invites us to pray:
Merciful God, we lament the harm caused to your creation, especially through our actions. Forgive our neglect and greed, and help us take responsibility. Guide us to care for the earth, act justly, and protect your creation for all people and creatures.
The Collect:
Almighty Father,
who in your great mercy gladdened the disciples
with the sight of the risen Lord:
give us such knowledge of his presence with us,
that we may be strengthened and sustained by his risen life
and serve you continually in righteousness and truth;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Living God,
your Son made himself known to his disciples
in the breaking of bread:
open the eyes of our faith,
that we may see him in all his redeeming work;
who is alive and reigns, now and for ever.
Additional Collect:
Risen Christ,
you filled your disciples with boldness and fresh hope:
strengthen us to proclaim your risen life
and fill us with your peace,
to the glory of God the Father.
Yesterday’s Reflections
Continued Tomorrow
The Emmaus window by Catherine O’Brien in Saint Bartholomew’s Church, Ballsbridge, Dublin, commemorates a former vicar, Bishop Harry Vere White (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
08 April 2026
Daily prayer in Easter 2026:
4, Wednesday 8 April 2026,
Wednesday in Easter week
The Supper at Emmaus … a window by Daniel Bell of Bell and Almond in Holy Trinity Church, Old Wolverton (Photograph: Patrick Comerford)
Patrick Comerford
The Easter celebrations continue in the Church Calendar, and this is still Easter week. After a busy Holy Week and Easter, there are no choir rehearsals in Saint Mary and Saint Giles Church, Stony Stratford, this evening.
Meanwhile, before this day begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘The Road to Emmaus’, an icon by Sister Marie Paul Farran OSB (1930-2019) of the Mount of Olives Monastery, Jerusalem (1990)
Luke 24: 13-35 (NRSVA):
13 Now on that same day two of them were going to a village called Emmaus, about seven miles from Jerusalem, 14 and talking with each other about all these things that had happened. 15 While they were talking and discussing, Jesus himself came near and went with them, 16 but their eyes were kept from recognizing him. 17 And he said to them, ‘What are you discussing with each other while you walk along?’ They stood still, looking sad. 18 Then one of them, whose name was Cleopas, answered him, ‘Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?’ 19 He asked them, ‘What things?’ They replied, ‘The things about Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, 20 and how our chief priests and leaders handed him over to be condemned to death and crucified him. 21 But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things took place. 22 Moreover, some women of our group astounded us. They were at the tomb early this morning, 23 and when they did not find his body there, they came back and told us that they had indeed seen a vision of angels who said that he was alive. 24 Some of those who were with us went to the tomb and found it just as the women had said; but they did not see him.’ 25 Then he said to them, ‘Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! 26 Was it not necessary that the Messiah should suffer these things and then enter into his glory?’ 27 Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.
28 As they came near the village to which they were going, he walked ahead as if he were going on. 29 But they urged him strongly, saying, ‘Stay with us, because it is almost evening and the day is now nearly over.’ So he went in to stay with them. 30 When he was at the table with them, he took bread, blessed and broke it, and gave it to them. 31 Then their eyes were opened, and they recognized him; and he vanished from their sight. 32 They said to each other, ‘Were not our hearts burning within us while he was talking to us on the road, while he was opening the scriptures to us?’ 33 That same hour they got up and returned to Jerusalem; and they found the eleven and their companions gathered together. 34 They were saying, ‘The Lord has risen indeed, and he has appeared to Simon!’ 35 Then they told what had happened on the road, and how he had been made known to them in the breaking of the bread.
The Supper at Emmaus … a mosaic in the Church of the Holy Name, Beechwood Avenue, Ranelagh, Dublin (Photograph: Patrick Comerford)
Today’s Reflection:
This morning’s Gospel reading at the Eucharist (Luke 24: 13-35) is the much-loved Easter story of the Risen Christ travelling on the road to Emmaus with two disciples, who return to Jerusalem and proclaim ‘how he had been made known to them in the breaking of the bread’ (verse 35). This is a story that is a rich one and one that offers a model for Christian life and mission.
After seeing all their hopes shattered on Good Friday, two disciples – Cleopas and another unnamed disciple – head out of Jerusalem, and are walking and talking on the road as their make their way together.
Emmaus was about 11 km (seven miles) from Jerusalem, so it would have taken them two hours, perhaps, to get there, maybe more if they were my age.
Somewhere along the way, they are joined by a third person, ‘but their eyes were kept from recognising him’ (verse 16, NRSV), or to be more precise, as the Greek text says, ‘but their eyes were being held so that they did not recognise him.’
They cannot make sense of what has happened over the last few days, and they cannot make sense of the questions their new companion puts to them. When Jesus asks them a straight question, they look sad and downcast.
I get the feeling that Cleopas is a bit cynical, treating Jesus as one of the visitors to Jerusalem for the feast of the Passover, and asking him if he really does not know what has happened in the city. In his cynicism, Cleopas almost sounds like Simon the Pharisee asking his visitor Jesus whether he really knows who the woman with the alabaster jar is.
Like Simon, Cleopas and his friend – perhaps one of the many unnamed women in the Gospels – thought that Jesus was a Prophet. But now they doubt it. And the sort of Messiah they hoped for was not the sort of Messiah Jesus had been preparing them for, was he?
And they have heard the report of the women visiting the tomb, and finding it empty. Hearing is not believing. Seeing is not believing. And believing is not the same as faith.
When I find myself disagreeing fundamentally with people, I wonder do I listen to them even half as patiently as Jesus did with these two.
There are no interruptions, no corrections, no upbraiding. Jesus listens passively and patiently, like all good counsellors should, and only speaks when they have finished speaking.
And then, despite their cynicism, despite their failure to understand, despite their lack of faith, these two disciples do something extraordinary. They press the stranger in their company not to continue on his journey. It is late in the evening, and they invite him to join them.
On re-reading this story I found myself comparing their action and their hospitality with the Good Samaritan who comes across the bruised and battered stranger on the side of the road, and offers him healing hospitality, offering to pay for his meals and his accommodation in the inn.
These two have also come across a bruised and battered stranger on the road, and seeing the marks and wounds inflicted on his body they offer him healing hospitality, offering him a meal and accommodation in the inn.
Jesus had once imposed himself on Zacchaeus and presumes on his hospitality. Now Cleopas and his friend insist on imposing their hospitality on Jesus. The guest becomes the host and the host becomes the guest, once again.
He goes in to stay with them. And it is not just a matter of finding him a room for the night. They dine together. And so, in a manner that is typical of the way Saint Luke tells his stories, the story of the road to Emmaus ends with a meal with Jesus.
And at the meal – as he did with the multitude on the hillside, and with the disciples in the Upper Room – Jesus takes the bread, blesses it, breaks it, and gives it to those at the table with him (verse 30).
Their time in the wilderness is over, the Lenten preparation has been completed, the one who has received their hospitality now invites them to receive the hospitality of God, and to join him at the Heavenly Banquet.
Their journey continues. Our journey continues. Christ is not physically present with us on the road. But we recognise him in the breaking of the bread. And we, being many, become one body, for we all share in the one bread.
Χριστὸς ἀνέστη!
Christ is Risen!
He was made ‘known to them in the breaking of the bread’ (Luke 24: 35) … bread baked for the Easter Eucharist at Mount Athos (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 8 April 2026, Wednesday in Easter Week):
‘In the Garden’ provides the theme this week (5-11 April 2026) in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), pp 44-45. This theme was introduced on Sunday with Reflections by Rachel Weller, Communications Officer, USPG.
The USPG Prayer Diary today (Wednesday 8 April 2026, Wednesday in Easter Week) invites us to pray:
Loving God, we thank you for Ntombitheni, fellow gardeners, and the Masinakekelane Diocesan Agency. May the work in the garden continue to grow resilience and strength in communities across the region.
The Collect:
Lord of all life and power,
who through the mighty resurrection of your Son
overcame the old order of sin and death
to make all things new in him:
grant that we, being dead to sin
and alive to you in Jesus Christ,
may reign with him in glory;
to whom with you and the Holy Spirit
be praise and honour, glory and might,
now and in all eternity.
The Post-Communion Prayer:
God of Life,
who for our redemption gave your only-begotten Son
to the death of the cross,
and by his glorious resurrection
have delivered us from the power of our enemy:
grant us so to die daily to sin,
that we may evermore live with him in the joy of his risen life;
through Jesus Christ our Lord.
Additional Collect:
God of glory,
by the raising of your Son
you have broken the chains of death and hell:
fill your Church with faith and hope;
for a new day has dawned
and the way to life stands open
in our Saviour Jesus Christ.
Yesterday’s Reflections
Continued Tomorrow
The Emmaus window by Catherine O’Brien in Saint Bartholomew’s Church, Ballsbridge, Dublin, commemorates a former vicar, Bishop Harry Vere White (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
The Easter celebrations continue in the Church Calendar, and this is still Easter week. After a busy Holy Week and Easter, there are no choir rehearsals in Saint Mary and Saint Giles Church, Stony Stratford, this evening.
Meanwhile, before this day begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘The Road to Emmaus’, an icon by Sister Marie Paul Farran OSB (1930-2019) of the Mount of Olives Monastery, Jerusalem (1990)Luke 24: 13-35 (NRSVA):
13 Now on that same day two of them were going to a village called Emmaus, about seven miles from Jerusalem, 14 and talking with each other about all these things that had happened. 15 While they were talking and discussing, Jesus himself came near and went with them, 16 but their eyes were kept from recognizing him. 17 And he said to them, ‘What are you discussing with each other while you walk along?’ They stood still, looking sad. 18 Then one of them, whose name was Cleopas, answered him, ‘Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?’ 19 He asked them, ‘What things?’ They replied, ‘The things about Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, 20 and how our chief priests and leaders handed him over to be condemned to death and crucified him. 21 But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things took place. 22 Moreover, some women of our group astounded us. They were at the tomb early this morning, 23 and when they did not find his body there, they came back and told us that they had indeed seen a vision of angels who said that he was alive. 24 Some of those who were with us went to the tomb and found it just as the women had said; but they did not see him.’ 25 Then he said to them, ‘Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! 26 Was it not necessary that the Messiah should suffer these things and then enter into his glory?’ 27 Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.
28 As they came near the village to which they were going, he walked ahead as if he were going on. 29 But they urged him strongly, saying, ‘Stay with us, because it is almost evening and the day is now nearly over.’ So he went in to stay with them. 30 When he was at the table with them, he took bread, blessed and broke it, and gave it to them. 31 Then their eyes were opened, and they recognized him; and he vanished from their sight. 32 They said to each other, ‘Were not our hearts burning within us while he was talking to us on the road, while he was opening the scriptures to us?’ 33 That same hour they got up and returned to Jerusalem; and they found the eleven and their companions gathered together. 34 They were saying, ‘The Lord has risen indeed, and he has appeared to Simon!’ 35 Then they told what had happened on the road, and how he had been made known to them in the breaking of the bread.
The Supper at Emmaus … a mosaic in the Church of the Holy Name, Beechwood Avenue, Ranelagh, Dublin (Photograph: Patrick Comerford)
Today’s Reflection:
This morning’s Gospel reading at the Eucharist (Luke 24: 13-35) is the much-loved Easter story of the Risen Christ travelling on the road to Emmaus with two disciples, who return to Jerusalem and proclaim ‘how he had been made known to them in the breaking of the bread’ (verse 35). This is a story that is a rich one and one that offers a model for Christian life and mission.
After seeing all their hopes shattered on Good Friday, two disciples – Cleopas and another unnamed disciple – head out of Jerusalem, and are walking and talking on the road as their make their way together.
Emmaus was about 11 km (seven miles) from Jerusalem, so it would have taken them two hours, perhaps, to get there, maybe more if they were my age.
Somewhere along the way, they are joined by a third person, ‘but their eyes were kept from recognising him’ (verse 16, NRSV), or to be more precise, as the Greek text says, ‘but their eyes were being held so that they did not recognise him.’
They cannot make sense of what has happened over the last few days, and they cannot make sense of the questions their new companion puts to them. When Jesus asks them a straight question, they look sad and downcast.
I get the feeling that Cleopas is a bit cynical, treating Jesus as one of the visitors to Jerusalem for the feast of the Passover, and asking him if he really does not know what has happened in the city. In his cynicism, Cleopas almost sounds like Simon the Pharisee asking his visitor Jesus whether he really knows who the woman with the alabaster jar is.
Like Simon, Cleopas and his friend – perhaps one of the many unnamed women in the Gospels – thought that Jesus was a Prophet. But now they doubt it. And the sort of Messiah they hoped for was not the sort of Messiah Jesus had been preparing them for, was he?
And they have heard the report of the women visiting the tomb, and finding it empty. Hearing is not believing. Seeing is not believing. And believing is not the same as faith.
When I find myself disagreeing fundamentally with people, I wonder do I listen to them even half as patiently as Jesus did with these two.
There are no interruptions, no corrections, no upbraiding. Jesus listens passively and patiently, like all good counsellors should, and only speaks when they have finished speaking.
And then, despite their cynicism, despite their failure to understand, despite their lack of faith, these two disciples do something extraordinary. They press the stranger in their company not to continue on his journey. It is late in the evening, and they invite him to join them.
On re-reading this story I found myself comparing their action and their hospitality with the Good Samaritan who comes across the bruised and battered stranger on the side of the road, and offers him healing hospitality, offering to pay for his meals and his accommodation in the inn.
These two have also come across a bruised and battered stranger on the road, and seeing the marks and wounds inflicted on his body they offer him healing hospitality, offering him a meal and accommodation in the inn.
Jesus had once imposed himself on Zacchaeus and presumes on his hospitality. Now Cleopas and his friend insist on imposing their hospitality on Jesus. The guest becomes the host and the host becomes the guest, once again.
He goes in to stay with them. And it is not just a matter of finding him a room for the night. They dine together. And so, in a manner that is typical of the way Saint Luke tells his stories, the story of the road to Emmaus ends with a meal with Jesus.
And at the meal – as he did with the multitude on the hillside, and with the disciples in the Upper Room – Jesus takes the bread, blesses it, breaks it, and gives it to those at the table with him (verse 30).
Their time in the wilderness is over, the Lenten preparation has been completed, the one who has received their hospitality now invites them to receive the hospitality of God, and to join him at the Heavenly Banquet.
Their journey continues. Our journey continues. Christ is not physically present with us on the road. But we recognise him in the breaking of the bread. And we, being many, become one body, for we all share in the one bread.
Χριστὸς ἀνέστη!
Christ is Risen!
He was made ‘known to them in the breaking of the bread’ (Luke 24: 35) … bread baked for the Easter Eucharist at Mount Athos (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 8 April 2026, Wednesday in Easter Week):
‘In the Garden’ provides the theme this week (5-11 April 2026) in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), pp 44-45. This theme was introduced on Sunday with Reflections by Rachel Weller, Communications Officer, USPG.
The USPG Prayer Diary today (Wednesday 8 April 2026, Wednesday in Easter Week) invites us to pray:
Loving God, we thank you for Ntombitheni, fellow gardeners, and the Masinakekelane Diocesan Agency. May the work in the garden continue to grow resilience and strength in communities across the region.
The Collect:
Lord of all life and power,
who through the mighty resurrection of your Son
overcame the old order of sin and death
to make all things new in him:
grant that we, being dead to sin
and alive to you in Jesus Christ,
may reign with him in glory;
to whom with you and the Holy Spirit
be praise and honour, glory and might,
now and in all eternity.
The Post-Communion Prayer:
God of Life,
who for our redemption gave your only-begotten Son
to the death of the cross,
and by his glorious resurrection
have delivered us from the power of our enemy:
grant us so to die daily to sin,
that we may evermore live with him in the joy of his risen life;
through Jesus Christ our Lord.
Additional Collect:
God of glory,
by the raising of your Son
you have broken the chains of death and hell:
fill your Church with faith and hope;
for a new day has dawned
and the way to life stands open
in our Saviour Jesus Christ.
Yesterday’s Reflections
Continued Tomorrow
The Emmaus window by Catherine O’Brien in Saint Bartholomew’s Church, Ballsbridge, Dublin, commemorates a former vicar, Bishop Harry Vere White (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
24 August 2025
Daily prayer in Ordinary Time 2025:
106, Sunday 24 August 2024,
Saint Bartholomew, Trinity X
‘He was teaching in one of the synagogues on the sabbath’ (Luke 13: 10) … looking from the women’s gallery at the bimah or reading platform in the Pinkas Synagogue in Prague (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and today is the Tenth Sunday after Trinity (Trinity X, 24 August 2025) and the feast of Saint Bartholomew the Apostle.
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The Kahal Shalom Synagogue in Rhodes … the women’s gallery is behind and above the tevah (Photograph: Jewish Community of Rhodes)
Luke 10: 13-17 (NRSVA):
10 Now he was teaching in one of the synagogues on the sabbath. 11 And just then there appeared a woman with a spirit that had crippled her for eighteen years. She was bent over and was quite unable to stand up straight. 12 When Jesus saw her, he called her over and said, ‘Woman, you are set free from your ailment.’ 13 When he laid his hands on her, immediately she stood up straight and began praising God. 14 But the leader of the synagogue, indignant because Jesus had cured on the sabbath, kept saying to the crowd, ‘There are six days on which work ought to be done; come on those days and be cured, and not on the sabbath day.’ 15 But the Lord answered him and said, ‘You hypocrites! Does not each of you on the sabbath untie his ox or his donkey from the manger, and lead it away to give it water? 16 And ought not this woman, a daughter of Abraham whom Satan bound for eighteen long years, be set free from this bondage on the sabbath day?’ 17 When he said this, all his opponents were put to shame; and the entire crowd was rejoicing at all the wonderful things that he was doing.
Christ healing an infirm woman on the Sabbath, by James Tissot (1886-1896)
Today’s Reflection:
Today is both the Feast of Saint Bartholomew the Apostle and the Tenth Sunday after Trinity. The Gospel reading for Saint Batholomew’s Day is Luke 22: 24-30, and my reflections on Saint Bartholomew’s Day last year are here.
In the Sunday lectionary readings, the Gospel reading is Luke 13: 10-17. This reading reminds me too of the Kahal Shalom Synagogue, the last surviving, functioning synagogue on the Greek island of Rhodes, and an elderly woman who gave me a guided tour of that synagogue, not just once but twice during a hot summer’s week in Greece.
The interior of the synagogue follows the traditional Sephardic style of having the tevah or reading platform in the centre, facing south-east towards Jerusalem. Behind it and above is the balcony, created in 1935 as a women’s prayer area.
Before that, women sat in rooms beside the south wall of the synagogue, and could see into the main body of the synagogue, through curtained openings. Those rooms now house the Jewish Museum of Rhodes.
The woman who showed me around, Lucia Modiano Soulam, was bent over and then in her 80s. She was a woman of exceptional bravery with an extraordinary story. She was a survivor of Auschwitz and she spoke Greek, Ladino, Italian, a little French and Turkish and very little English.
Because there are only seven Jewish families left on Rhodes, the synagogue depends on tourists to make up a minyan and to lead public prayers.
I attended a sabbath service in the synagogue as her guest, and she sat with me and my sons who were then small children. There were two women among a congregation in which the minyan was made up thanks to Israeli and American tourists.
I think of her as being captive to Satan in Auschwitz for many years because of the sins of so many men. Now she was old and bent over, but taking her place in a synagogue where once she was seen only in the balcony above and behind the tevah, or behind the screens and curtains in the women’s rooms. In her suffering, Lucia had become, truly, a Daughter of Abraham.
Lucia was never invisible. She insisted on staying in Rhodes and during her years in the synagogue, she shared stories with visitors who were charmed by her kindness and honesty and the fact that she was always smiling and joyful despite all the hardships she had endured. She died on 2 April 2010 at the age of 87 (May her Memory by a Blessing, זכרונה לברכה).
The woman in this morning’s story is unnamed … but then, so too are the town in which the synagogue is located, the leader of the synagogue and the protagonists too. Apart from Jesus, the only other human name used is that of Abraham.
Not even the ox and the donkey in verse 15 are named. I am only half-jesting, because the ox and ass may also remind us of the ox and ass at the manger at the first Christmas – even though they do not appear in either Gospel account of the Nativity. Or they may remind us of the colt who is untied so Christ can ride into Jerusalem on Palm Sunday (see Luke 19: 30, 33).
This woman is unique, for no other woman in the Bible is referred to as a daughter of Abraham. Indeed, Genesis records no named daughter of Abraham, and the rabbis argue whether Abraham had any daughters.
There are two men in Saint Luke’s Gospel that she might be compared with:
1, The unnamed rich man in the story of ‘Dives’ and Lazarus (Luke 16: 19-31), a Gospel reading for later next month [28 September 2025, Trinity XV]. This man addresses Abraham as ‘father’ or ‘Father Abraham,’ and he in turn is addressed by Abraham as ‘Child.’ But in this morning’s Gospel story, the child of Abraham is the outsider who has been left waiting on the margins for too long and is brought in. So the woman is more like Lazarus than ‘Dives.’
2, The description of the woman as daughter of Abraham is matched later in this Gospel when Christ insists that Zacchaeus is ‘a son of Abraham’ (Luke 19: 9; 2 November 2025), a point that is also made before of a crowd, a crowd that rejects Zacchaeus the tax collector as a sinner. Think of how this woman’s physical position of being bent over is symbolic in the same way that Zacchaeus is short in stature.
In this morning’s story, Christ shows what it means to be a citizen of God’s kingdom – through his actions. He heals this woman and calls her a ‘daughter of Abraham’, which makes her, remarkably, a full member of society. Christ is saying the Kingdom is open equally to women and to the sick and to the disabled and to those on the margins.
This woman does not ask to be healed, and no one asks for healing on her behalf. Christ notices her himself (verse 12), and this means he has to turn around when she enters the synagogue while he is teaching. She is behind him, either above in the balcony or hidden behind a curtain. She is invisible to Christ until he turns around.
Christ turns around, calls her down or calls her over, tells her she is free, and gives her a place in the centre of the community where she joins the men in praising God.
This story continues the story in Luke 4, where Christ reads from and teaches from the scroll in the synagogue. He is now putting into action in the synagogue what he has already taught in the synagogue.
Christ sets her free, he unties the woman. But what was she tied to? To her disability and her infirmity? To Satan? To her community’s refusal to accept her? To one interpretation of what could or could not be done on the sabbath?
Christ says to the woman, ‘… you have been set free’ (ἀπολέλυσαι, apolélusai) ‘from your weakness’ (verse 12). It is translated here with the present tense, ‘you are set free.’ This word (απολουω, apoluo) is not usually associated with healing. Its general meaning is ‘to loose,’ to unbind, to release, to send away, even to divorce (see Matthew 5: 32; 19: 3, 7, 8, 9).
It can refer to the bandages used to tie a woman to her husband. It is closely related to a word used twice by Christ in this story (λύω, luo) – to ‘untie’ an ox or donkey (verse 15) and to ‘set free’ from bondage (verse 16).
Is this a story about divorce after 18 years of an abusive marriage?
Is this is a story about controversy and division?
Is this a story about healing, wholeness and restoration?
Or – given the two synagogue settings I have referred to this morning – is this a story about the practical relationship between what we believe and what we do – getting the balance right between believing and doing, between being and doing?
There is one other possibility in this story, a perspective that is not offered by commentators, perhaps because many are not familiar with customs within Judaism, yet one that I believe may be possible and perhaps even profound.
Jewish law or halakhah considers converts to Judaism as spiritually adopted into the lineage of Abraham and Sarah, the first Jewish patriarch and matriarch. Converts are often called ‘ben Avraham Avinu’ (son of Abraham, our father) or ‘bat Sarah Imenu’ (daughter of Sarah, our mother) during liturgical ceremonies such as being called up to Torah readings in the synagogue.
This custom serves to emphasise their connection to these foundational figures and signifies that converts are spiritually adopted into the Jewish lineage, becoming part of the covenant established with Abraham and Sarah. This practice is a way to acknowledge their entry into the Jewish people and their spiritual connection to the foundational figures of Judaism.
A number of major halakhic authorities ruled that for a female convert, one should write in the ketubah and in the get: bat Avraham Avinu, ‘daughter of Abraham our forefather’. There was an insistence among the halakhic authorities to list names exactly in the ketubah, so that in the event of divorce, they would also be as exact as possible in the gett.
On the other hand, there are those who write plonit hagiyoret, ‘so-and-so the female convert’, in the ketubah of a female convert, so that if she should become widowed, she should not marry a kohen, since a convert may not marry a kohen.
The custom of referring to a woman who is a convert to Judaism as ‘bat Sarah’ is not as ancient as the custom of referring to her as ‘bat Avraham’. In any case, Jewish law also forbids Jews to mistreat a proselyte, including reminding them that they were once not a Jew.
There is a possibility here that this woman, or her long deceased husband, were converts to Judaism, but were constantly reminded of this, and her suffering for 18 years that left her bent over and unable to stand up straight was merely an excuse for denying her the place that was rightfully hers in the community. In calling her ‘daughter of Abraham’, Jesus restores her to her rightful place in the community, calls on her, as it were, to stand upright in the midst of the community that for too long has denied her that place.
One of the areas I used to teach in is Patristics. In other words, I enjoy reading old sermons and letters from the East Mediterranean, especially when they are written in Greek. These include a sermon preached in Caesarea about 16½ centuries ago by the great Cappadocian Father, Gregory of Nazianzus, ‘On Love for the Poor’ (Oration 14, ‘On Love for the Poor’).
It was the late 360s, and the city was in the midst of an outbreak of leprosy. Gregory describes a ‘terrible,’ ‘pitiable’ and ‘unbelievable’ sight of people, dead and alive, with mutilated bodies that made them ‘scarcely recognisable.’
In claiming, in demanding recognition, they called out the names of their fathers and mothers, brothers and sisters, the names of their families, friends and homes. Gregory noted: ‘They do this because they cannot be recognised by their former shape; they are truncated human beings, deprived of possessions, family, friends and their very bodies.’
But their calls fell on deaf ears. Fathers drove their children away, and those who were physically unrecognisable became morally unrecognisable too. They became non-people, with no human rights, with no recognition of their shared humanity.
Gregory responds by invoking the doctrine of the imago Dei. The lepers can no longer care for themselves or look after themselves. They have lost their human form, yet he declares they have not lost their divine likeness. He tells the people of Caesarea in his sermon:
‘This is how they are suffering … our brothers and sisters before God (even if you prefer not to think so) who share the same nature with us, who have been put together from the same clay from which we first came, who are strung together with nerves and bones in the same way we are, who have put on flesh and skin like all of us … Or rather, if I must speak of greater things, they have been made in the image of God in the same way you and I have.’ (Brian E Daley, Gregory of Nazianzus, Oxford: Routledge, 2006, p 83.)
But Gregory does not stop there. He argues that because these people ‘have been made in the image of God’ the community is obliged to do something. He tells the people listening to his sermon that they must offer relief, give them money, give them gifts, including food, clothing and medicine, dress their wounds, and speak up for them.
From start to finish, his sermon is a call to action. The Church is to include those who have been excluded by society. When we recognise that someone is made in the image of God, then we must include them. In other words, recognition of this truth involves a moral obligation towards those one the margins.
Who are on the margins for me today, those I would rather not see?
• Muslims?
• Women in hijabs?
• The refugees in cheap hotels surrounded by baying mobs?
• A child in a burial shroud in Gaza?
• Emaciated hostages ib Gaza?
• The migrants in the Mediterranean?
• The farm labourers deported by ICE?
• The children in Calais?
• The homeless?
• The long-term unemployed?
• Families in direct provision?
• The outsider who has been denied her/his rightful place as an insider?
• Those who are bound to dehumanising relationships because of bad or broken marriages?
• Those whose humanity, being in the image of God, is denied by my Church because of their sexuality?
• Those in debt?
• Those from the north side?
• Those from the south side?
• Those with whom I have profound and deep differences, religiously, politically and socially?
Once I recognise one of these as a child of God, once I recognise one of these as a brother or sister, once I realise that they too are made in the image and likeness of God, then there is no longer us and them. Then my compassion has to stop being sentimental and has to turn to action. Then it stops being a choice and starts being an obligation. For in Christ there is no ‘us’ and ‘them.’
Let me conclude this morning by asking some questions:
When should we do things in the church we believe are right, and only deal with the repercussions afterwards?
When do we need to discuss and come to an agreement before taking action?
What holds people in bondage?
In what ways does legalism bind them?
How are we held in bondage to past successes, defending our habits by saying: ‘This is the way we’ve always done it’?
Does the way we behave in our churches on Sundays free people or keep them tied up?
An icon of the Nativity of Christ … the ox and the ass are inseparably linked with the manger, but are not mentioned in the Gospel accounts of the Nativity
Today’s Prayers (Sunday 24 August 2025, Saint Bartholomew, Trinity X):
The theme this week (24 to 30 August) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is been ‘From Strangers to Neighbours’ (pp 32-33) This theme is introduced today with a programme update from the Right Revd Antonio Ablon, Chaplain of Saint Catherine’s Anglican Church, Stuttgart, Germany:
Migration is a journey of hope and struggle. Migrants in Europe have left their homes for survival, seeking opportunities, safety, or freedom. Yet, the journey is filled with enormous challenges — separation, discrimination, instability, and rejection. Political refugees, in particular, endure deep uncertainty, forced to rebuild their lives in unfamiliar lands.
Scripture reminds us that God cares for the migrant. The Israelites were once strangers in Egypt, and Jesus Himself was a refugee, showing us that God walks with those who are displaced. Faith becomes the anchor in times of struggle. Though migrants may feel unseen, they are not forgotten in God's eyes. He is present in moments of need, in the kindness of strangers, and in the strength to persevere.
As followers of Christ, we are called to welcome, support, and stand with migrants. We are all pilgrims on this earth, and true faith is lived out in love and solidarity. May we embrace this call, listening to the cry of the displaced and walking with them in their journey toward dignity and justice.
Thanks to the support of USPG, Saint Catherine’s ministry to refugees and migrants has extended to include an accompaniment programme and German language classes with the aim of helping with bureaucratic processes and facilitating integration into German society.
The USPG Prayer Diary today (Sunday 24 August 2025, Saint Bartholomew, Trinity X) invites us to read and meditate on Deuteronomy 10: 18-19, reflecting on God’s love for the migrant.
The Collect of the Day:
Let your merciful ears, O Lord,
be open to the prayers of your humble servants;
and that they may obtain their petitions
make them to ask such things as shall please you;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
God of our pilgrimage,
you have willed that the gate of mercy
should stand open for those who trust in you:
look upon us with your favour
that we who follow the path of your will
may never wander from the way of life;
through Jesus Christ our Lord.
Additional Collect:
Lord of heaven and earth,
as Jesus taught his disciples to be persistent in prayer,
give us patience and courage never to lose hope,
but always to bring our prayers before you;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
Lucia Modiano Soulam, who welcomed me to the synagogue in Rhodes, died on 2 April 2010 at the age of 87 (Photograph courtesy Jewish Community of Rhodes)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and today is the Tenth Sunday after Trinity (Trinity X, 24 August 2025) and the feast of Saint Bartholomew the Apostle.
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The Kahal Shalom Synagogue in Rhodes … the women’s gallery is behind and above the tevah (Photograph: Jewish Community of Rhodes)
Luke 10: 13-17 (NRSVA):
10 Now he was teaching in one of the synagogues on the sabbath. 11 And just then there appeared a woman with a spirit that had crippled her for eighteen years. She was bent over and was quite unable to stand up straight. 12 When Jesus saw her, he called her over and said, ‘Woman, you are set free from your ailment.’ 13 When he laid his hands on her, immediately she stood up straight and began praising God. 14 But the leader of the synagogue, indignant because Jesus had cured on the sabbath, kept saying to the crowd, ‘There are six days on which work ought to be done; come on those days and be cured, and not on the sabbath day.’ 15 But the Lord answered him and said, ‘You hypocrites! Does not each of you on the sabbath untie his ox or his donkey from the manger, and lead it away to give it water? 16 And ought not this woman, a daughter of Abraham whom Satan bound for eighteen long years, be set free from this bondage on the sabbath day?’ 17 When he said this, all his opponents were put to shame; and the entire crowd was rejoicing at all the wonderful things that he was doing.
Christ healing an infirm woman on the Sabbath, by James Tissot (1886-1896)
Today’s Reflection:
Today is both the Feast of Saint Bartholomew the Apostle and the Tenth Sunday after Trinity. The Gospel reading for Saint Batholomew’s Day is Luke 22: 24-30, and my reflections on Saint Bartholomew’s Day last year are here.
In the Sunday lectionary readings, the Gospel reading is Luke 13: 10-17. This reading reminds me too of the Kahal Shalom Synagogue, the last surviving, functioning synagogue on the Greek island of Rhodes, and an elderly woman who gave me a guided tour of that synagogue, not just once but twice during a hot summer’s week in Greece.
The interior of the synagogue follows the traditional Sephardic style of having the tevah or reading platform in the centre, facing south-east towards Jerusalem. Behind it and above is the balcony, created in 1935 as a women’s prayer area.
Before that, women sat in rooms beside the south wall of the synagogue, and could see into the main body of the synagogue, through curtained openings. Those rooms now house the Jewish Museum of Rhodes.
The woman who showed me around, Lucia Modiano Soulam, was bent over and then in her 80s. She was a woman of exceptional bravery with an extraordinary story. She was a survivor of Auschwitz and she spoke Greek, Ladino, Italian, a little French and Turkish and very little English.
Because there are only seven Jewish families left on Rhodes, the synagogue depends on tourists to make up a minyan and to lead public prayers.
I attended a sabbath service in the synagogue as her guest, and she sat with me and my sons who were then small children. There were two women among a congregation in which the minyan was made up thanks to Israeli and American tourists.
I think of her as being captive to Satan in Auschwitz for many years because of the sins of so many men. Now she was old and bent over, but taking her place in a synagogue where once she was seen only in the balcony above and behind the tevah, or behind the screens and curtains in the women’s rooms. In her suffering, Lucia had become, truly, a Daughter of Abraham.
Lucia was never invisible. She insisted on staying in Rhodes and during her years in the synagogue, she shared stories with visitors who were charmed by her kindness and honesty and the fact that she was always smiling and joyful despite all the hardships she had endured. She died on 2 April 2010 at the age of 87 (May her Memory by a Blessing, זכרונה לברכה).
The woman in this morning’s story is unnamed … but then, so too are the town in which the synagogue is located, the leader of the synagogue and the protagonists too. Apart from Jesus, the only other human name used is that of Abraham.
Not even the ox and the donkey in verse 15 are named. I am only half-jesting, because the ox and ass may also remind us of the ox and ass at the manger at the first Christmas – even though they do not appear in either Gospel account of the Nativity. Or they may remind us of the colt who is untied so Christ can ride into Jerusalem on Palm Sunday (see Luke 19: 30, 33).
This woman is unique, for no other woman in the Bible is referred to as a daughter of Abraham. Indeed, Genesis records no named daughter of Abraham, and the rabbis argue whether Abraham had any daughters.
There are two men in Saint Luke’s Gospel that she might be compared with:
1, The unnamed rich man in the story of ‘Dives’ and Lazarus (Luke 16: 19-31), a Gospel reading for later next month [28 September 2025, Trinity XV]. This man addresses Abraham as ‘father’ or ‘Father Abraham,’ and he in turn is addressed by Abraham as ‘Child.’ But in this morning’s Gospel story, the child of Abraham is the outsider who has been left waiting on the margins for too long and is brought in. So the woman is more like Lazarus than ‘Dives.’
2, The description of the woman as daughter of Abraham is matched later in this Gospel when Christ insists that Zacchaeus is ‘a son of Abraham’ (Luke 19: 9; 2 November 2025), a point that is also made before of a crowd, a crowd that rejects Zacchaeus the tax collector as a sinner. Think of how this woman’s physical position of being bent over is symbolic in the same way that Zacchaeus is short in stature.
In this morning’s story, Christ shows what it means to be a citizen of God’s kingdom – through his actions. He heals this woman and calls her a ‘daughter of Abraham’, which makes her, remarkably, a full member of society. Christ is saying the Kingdom is open equally to women and to the sick and to the disabled and to those on the margins.
This woman does not ask to be healed, and no one asks for healing on her behalf. Christ notices her himself (verse 12), and this means he has to turn around when she enters the synagogue while he is teaching. She is behind him, either above in the balcony or hidden behind a curtain. She is invisible to Christ until he turns around.
Christ turns around, calls her down or calls her over, tells her she is free, and gives her a place in the centre of the community where she joins the men in praising God.
This story continues the story in Luke 4, where Christ reads from and teaches from the scroll in the synagogue. He is now putting into action in the synagogue what he has already taught in the synagogue.
Christ sets her free, he unties the woman. But what was she tied to? To her disability and her infirmity? To Satan? To her community’s refusal to accept her? To one interpretation of what could or could not be done on the sabbath?
Christ says to the woman, ‘… you have been set free’ (ἀπολέλυσαι, apolélusai) ‘from your weakness’ (verse 12). It is translated here with the present tense, ‘you are set free.’ This word (απολουω, apoluo) is not usually associated with healing. Its general meaning is ‘to loose,’ to unbind, to release, to send away, even to divorce (see Matthew 5: 32; 19: 3, 7, 8, 9).
It can refer to the bandages used to tie a woman to her husband. It is closely related to a word used twice by Christ in this story (λύω, luo) – to ‘untie’ an ox or donkey (verse 15) and to ‘set free’ from bondage (verse 16).
Is this a story about divorce after 18 years of an abusive marriage?
Is this is a story about controversy and division?
Is this a story about healing, wholeness and restoration?
Or – given the two synagogue settings I have referred to this morning – is this a story about the practical relationship between what we believe and what we do – getting the balance right between believing and doing, between being and doing?
There is one other possibility in this story, a perspective that is not offered by commentators, perhaps because many are not familiar with customs within Judaism, yet one that I believe may be possible and perhaps even profound.
Jewish law or halakhah considers converts to Judaism as spiritually adopted into the lineage of Abraham and Sarah, the first Jewish patriarch and matriarch. Converts are often called ‘ben Avraham Avinu’ (son of Abraham, our father) or ‘bat Sarah Imenu’ (daughter of Sarah, our mother) during liturgical ceremonies such as being called up to Torah readings in the synagogue.
This custom serves to emphasise their connection to these foundational figures and signifies that converts are spiritually adopted into the Jewish lineage, becoming part of the covenant established with Abraham and Sarah. This practice is a way to acknowledge their entry into the Jewish people and their spiritual connection to the foundational figures of Judaism.
A number of major halakhic authorities ruled that for a female convert, one should write in the ketubah and in the get: bat Avraham Avinu, ‘daughter of Abraham our forefather’. There was an insistence among the halakhic authorities to list names exactly in the ketubah, so that in the event of divorce, they would also be as exact as possible in the gett.
On the other hand, there are those who write plonit hagiyoret, ‘so-and-so the female convert’, in the ketubah of a female convert, so that if she should become widowed, she should not marry a kohen, since a convert may not marry a kohen.
The custom of referring to a woman who is a convert to Judaism as ‘bat Sarah’ is not as ancient as the custom of referring to her as ‘bat Avraham’. In any case, Jewish law also forbids Jews to mistreat a proselyte, including reminding them that they were once not a Jew.
There is a possibility here that this woman, or her long deceased husband, were converts to Judaism, but were constantly reminded of this, and her suffering for 18 years that left her bent over and unable to stand up straight was merely an excuse for denying her the place that was rightfully hers in the community. In calling her ‘daughter of Abraham’, Jesus restores her to her rightful place in the community, calls on her, as it were, to stand upright in the midst of the community that for too long has denied her that place.
One of the areas I used to teach in is Patristics. In other words, I enjoy reading old sermons and letters from the East Mediterranean, especially when they are written in Greek. These include a sermon preached in Caesarea about 16½ centuries ago by the great Cappadocian Father, Gregory of Nazianzus, ‘On Love for the Poor’ (Oration 14, ‘On Love for the Poor’).
It was the late 360s, and the city was in the midst of an outbreak of leprosy. Gregory describes a ‘terrible,’ ‘pitiable’ and ‘unbelievable’ sight of people, dead and alive, with mutilated bodies that made them ‘scarcely recognisable.’
In claiming, in demanding recognition, they called out the names of their fathers and mothers, brothers and sisters, the names of their families, friends and homes. Gregory noted: ‘They do this because they cannot be recognised by their former shape; they are truncated human beings, deprived of possessions, family, friends and their very bodies.’
But their calls fell on deaf ears. Fathers drove their children away, and those who were physically unrecognisable became morally unrecognisable too. They became non-people, with no human rights, with no recognition of their shared humanity.
Gregory responds by invoking the doctrine of the imago Dei. The lepers can no longer care for themselves or look after themselves. They have lost their human form, yet he declares they have not lost their divine likeness. He tells the people of Caesarea in his sermon:
‘This is how they are suffering … our brothers and sisters before God (even if you prefer not to think so) who share the same nature with us, who have been put together from the same clay from which we first came, who are strung together with nerves and bones in the same way we are, who have put on flesh and skin like all of us … Or rather, if I must speak of greater things, they have been made in the image of God in the same way you and I have.’ (Brian E Daley, Gregory of Nazianzus, Oxford: Routledge, 2006, p 83.)
But Gregory does not stop there. He argues that because these people ‘have been made in the image of God’ the community is obliged to do something. He tells the people listening to his sermon that they must offer relief, give them money, give them gifts, including food, clothing and medicine, dress their wounds, and speak up for them.
From start to finish, his sermon is a call to action. The Church is to include those who have been excluded by society. When we recognise that someone is made in the image of God, then we must include them. In other words, recognition of this truth involves a moral obligation towards those one the margins.
Who are on the margins for me today, those I would rather not see?
• Muslims?
• Women in hijabs?
• The refugees in cheap hotels surrounded by baying mobs?
• A child in a burial shroud in Gaza?
• Emaciated hostages ib Gaza?
• The migrants in the Mediterranean?
• The farm labourers deported by ICE?
• The children in Calais?
• The homeless?
• The long-term unemployed?
• Families in direct provision?
• The outsider who has been denied her/his rightful place as an insider?
• Those who are bound to dehumanising relationships because of bad or broken marriages?
• Those whose humanity, being in the image of God, is denied by my Church because of their sexuality?
• Those in debt?
• Those from the north side?
• Those from the south side?
• Those with whom I have profound and deep differences, religiously, politically and socially?
Once I recognise one of these as a child of God, once I recognise one of these as a brother or sister, once I realise that they too are made in the image and likeness of God, then there is no longer us and them. Then my compassion has to stop being sentimental and has to turn to action. Then it stops being a choice and starts being an obligation. For in Christ there is no ‘us’ and ‘them.’
Let me conclude this morning by asking some questions:
When should we do things in the church we believe are right, and only deal with the repercussions afterwards?
When do we need to discuss and come to an agreement before taking action?
What holds people in bondage?
In what ways does legalism bind them?
How are we held in bondage to past successes, defending our habits by saying: ‘This is the way we’ve always done it’?
Does the way we behave in our churches on Sundays free people or keep them tied up?
Today’s Prayers (Sunday 24 August 2025, Saint Bartholomew, Trinity X):
The theme this week (24 to 30 August) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is been ‘From Strangers to Neighbours’ (pp 32-33) This theme is introduced today with a programme update from the Right Revd Antonio Ablon, Chaplain of Saint Catherine’s Anglican Church, Stuttgart, Germany:
Migration is a journey of hope and struggle. Migrants in Europe have left their homes for survival, seeking opportunities, safety, or freedom. Yet, the journey is filled with enormous challenges — separation, discrimination, instability, and rejection. Political refugees, in particular, endure deep uncertainty, forced to rebuild their lives in unfamiliar lands.
Scripture reminds us that God cares for the migrant. The Israelites were once strangers in Egypt, and Jesus Himself was a refugee, showing us that God walks with those who are displaced. Faith becomes the anchor in times of struggle. Though migrants may feel unseen, they are not forgotten in God's eyes. He is present in moments of need, in the kindness of strangers, and in the strength to persevere.
As followers of Christ, we are called to welcome, support, and stand with migrants. We are all pilgrims on this earth, and true faith is lived out in love and solidarity. May we embrace this call, listening to the cry of the displaced and walking with them in their journey toward dignity and justice.
Thanks to the support of USPG, Saint Catherine’s ministry to refugees and migrants has extended to include an accompaniment programme and German language classes with the aim of helping with bureaucratic processes and facilitating integration into German society.
The USPG Prayer Diary today (Sunday 24 August 2025, Saint Bartholomew, Trinity X) invites us to read and meditate on Deuteronomy 10: 18-19, reflecting on God’s love for the migrant.
The Collect of the Day:
Let your merciful ears, O Lord,
be open to the prayers of your humble servants;
and that they may obtain their petitions
make them to ask such things as shall please you;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
God of our pilgrimage,
you have willed that the gate of mercy
should stand open for those who trust in you:
look upon us with your favour
that we who follow the path of your will
may never wander from the way of life;
through Jesus Christ our Lord.
Additional Collect:
Lord of heaven and earth,
as Jesus taught his disciples to be persistent in prayer,
give us patience and courage never to lose hope,
but always to bring our prayers before you;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
Lucia Modiano Soulam, who welcomed me to the synagogue in Rhodes, died on 2 April 2010 at the age of 87 (Photograph courtesy Jewish Community of Rhodes)
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
24 August 2024
Daily prayer in Ordinary Time 2024:
106, Saturday 24 August 2024,
Saint Bartholomew the Apostle
Saint Bartholomew the Apostle … a statue on the west front of Lichfield Cathedral (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and tomorrow is the Thirteenth Sunday after Trinity (Trinity XIII).
The Church Calendar today celebrates the feast of Saint Bartholomew the Apostle (24 August).
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
A statue of Saint Bartholomew above the south porch of Saint Bartholomew’s Church, Wednesbury (Photograph: Patrick Comerford)
Luke 22: 24-30 (NRSVA):
24 A dispute also arose among them as to which one of them was to be regarded as the greatest. 25 But he said to them, ‘The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. 26 But not so with you; rather the greatest among you must become like the youngest, and the leader like one who serves. 27 For who is greater, the one who is at the table or the one who serves? Is it not the one at the table? But I am among you as one who serves.
28 ‘You are those who have stood by me in my trials; 29 and I confer on you, just as my Father has conferred on me, a kingdom, 30 so that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel.’
Damien Hirst’s sculpture of Saint Bartholomew, ‘Exquisite Pain’, in Saint Bartholomew the Great Church, Smithfield, London (Photograph: Patrick Comerford, 2024)
Today’s Reflection:
The Church Calendar today celebrates Saint Bartholomew the Apostle (24 August). Exciting Holiness recalls that it has long been assumed that Bartholomew is the same as Nathanael, ‘though it is not a certainty’.
The gospels speak of Philip bringing Nathanael to Jesus, who calls him an Israelite worthy of the name. He is also present beside the Sea of Galilee at the resurrection. Although he seems initially a somewhat cynical man, he recognises Jesus for who he is and proclaims him as Son of God and King of Israel.
Bartholomew is listed among the Twelve in the three Synoptic Gospels: Matthew, Mark and Luke, and in Acts of the Apostles. But, apart from the narrative about Nathanael, we are left with silence when it comes to the story of Bartholomew.
One of my favourite walks in silence in the English countryside is along Cross in Hand Lane, which starts at the back of the Hedgehog Vintage Inn in Lichfield and leads to Farewell and Saint Bartholomew’s Church, on the northern fringe of Lichfield.
This walk along Cross in Hand Lane marks the beginning – or the end – of the pilgrim route between the shrine of Saint Chad in Lichfield and the shrine of Saint Werburgh in Chester Cathedral.
Today, this pilgrim route is marked out as the Two Saints’ Way. And little has changed in the landscape along this route since mediaeval times. The road twists and turns, rises and falls, with countryside that has changed little over the centuries.
At this time of the year, the fields are green and golden under the clear blue skies of summer. There are horses in paddocks here, or cows there, and most of the land is arable or being used for grazing.
Although farming patterns have changed in the last 30 or 40 years, these fields may not have changed in shape or altered in their use for centuries, and even the names on new-built houses can reflect names that date back to a period in the 12th to 14th century.
Apart from the occasional passing car or van, one other walker and two cyclists, the only hints of modernity are the overhead pylons, and until their demolition last year the smoking towers of the power station in Rugeley could be glimpsed in the distance.
This walk often offers me opportunities to clear out the cobwebbed corners of my brain and (hopefully) my soul, and allows me time to enjoy this walk as this walk and as nothing more.
I have stopped to admire the shapes and patterns of the fields and the trees. I have stopped in silence at the babbling brook. I have stopped to look at Farewell Mill. The local historian Kate Gomez suggests the name has nothing to do with saying goodbye and points out that the alternative spelling of ‘Fairwell’ refers to a nearby ‘fair or clear spring.’
Often as priests, we think we should be filling the silent spaces in time with intense prayers and thoughts about sermons and services that need preparation. But sometimes we need to just let go and empty our minds, our thoughts – even our prayers. We take everything else to be recycled as we clear out spaces in our houses, our offices, our studies and our garden sheds. But we seldom give time to clearing out the clutter in our inner spiritual spaces, allowing them to benefit from recycling.
Silence is prayer in itself, on its own, alone.
Saint Bartholomew’s Church, Farewell … at the end of a walk along Cross in Hand Lane from the Hedgehog Vintage Inn in Lichfield (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 24 August 2024, Feast of Saint Bartholomew the Apostle):
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), has been ‘What price is the Gospel?’ This theme was introduced on Sunday with a programme update from Dr Jo Sadgrove, Research and Learning Advisor, USPG.
The USPG Prayer Diary today (Saturday 24 August 2024, Feast of Saint Bartholomew the Apostle) invites us to pray:
We pray for all institutions whose patron is the Apostle Bartholomew, saint and martyr.
The Collect:
Almighty and everlasting God,
who gave to your apostle Bartholomew grace
truly to believe and to preach your word:
grant that your Church
may love that word which he believed
and may faithfully preach and receive the same;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Almighty God,
who on the day of Pentecost
sent your Holy Spirit to the apostles
with the wind from heaven and in tongues of flame,
filling them with joy and boldness to preach the gospel
: by the power of the same Spirit
strengthen us to witness to your truth
and to draw everyone to the fire of your love;
through Jesus Christ our Lord.
Collect on the Eve of Trinity XIII:
Almighty God,
who called your Church to bear witness
that you were in Christ reconciling the world to yourself:
help us to proclaim the good news of your love,
that all who hear it may be drawn to you;
through him who was lifted up on the cross,
and reigns with you in the unity of the Holy Spirit,
one God, now and for ever.
The glass panels in Saint Bartholomew’s Church, Dromcollogher, Co Limerick, depict scenes from the life of Saint Bartholomew, including the calling of Saint Nathaniel (Photograph: Patrick Comerford)
Yesterday’s reflection
Continued tomorrow
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
Saint Bartholomew’s Church at the junction of Clyde Road and Elgin Road in Ballsbridge, Dublin (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and tomorrow is the Thirteenth Sunday after Trinity (Trinity XIII).
The Church Calendar today celebrates the feast of Saint Bartholomew the Apostle (24 August).
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
A statue of Saint Bartholomew above the south porch of Saint Bartholomew’s Church, Wednesbury (Photograph: Patrick Comerford)
Luke 22: 24-30 (NRSVA):
24 A dispute also arose among them as to which one of them was to be regarded as the greatest. 25 But he said to them, ‘The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. 26 But not so with you; rather the greatest among you must become like the youngest, and the leader like one who serves. 27 For who is greater, the one who is at the table or the one who serves? Is it not the one at the table? But I am among you as one who serves.
28 ‘You are those who have stood by me in my trials; 29 and I confer on you, just as my Father has conferred on me, a kingdom, 30 so that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel.’
Damien Hirst’s sculpture of Saint Bartholomew, ‘Exquisite Pain’, in Saint Bartholomew the Great Church, Smithfield, London (Photograph: Patrick Comerford, 2024)
Today’s Reflection:
The Church Calendar today celebrates Saint Bartholomew the Apostle (24 August). Exciting Holiness recalls that it has long been assumed that Bartholomew is the same as Nathanael, ‘though it is not a certainty’.
The gospels speak of Philip bringing Nathanael to Jesus, who calls him an Israelite worthy of the name. He is also present beside the Sea of Galilee at the resurrection. Although he seems initially a somewhat cynical man, he recognises Jesus for who he is and proclaims him as Son of God and King of Israel.
Bartholomew is listed among the Twelve in the three Synoptic Gospels: Matthew, Mark and Luke, and in Acts of the Apostles. But, apart from the narrative about Nathanael, we are left with silence when it comes to the story of Bartholomew.
One of my favourite walks in silence in the English countryside is along Cross in Hand Lane, which starts at the back of the Hedgehog Vintage Inn in Lichfield and leads to Farewell and Saint Bartholomew’s Church, on the northern fringe of Lichfield.
This walk along Cross in Hand Lane marks the beginning – or the end – of the pilgrim route between the shrine of Saint Chad in Lichfield and the shrine of Saint Werburgh in Chester Cathedral.
Today, this pilgrim route is marked out as the Two Saints’ Way. And little has changed in the landscape along this route since mediaeval times. The road twists and turns, rises and falls, with countryside that has changed little over the centuries.
At this time of the year, the fields are green and golden under the clear blue skies of summer. There are horses in paddocks here, or cows there, and most of the land is arable or being used for grazing.
Although farming patterns have changed in the last 30 or 40 years, these fields may not have changed in shape or altered in their use for centuries, and even the names on new-built houses can reflect names that date back to a period in the 12th to 14th century.
Apart from the occasional passing car or van, one other walker and two cyclists, the only hints of modernity are the overhead pylons, and until their demolition last year the smoking towers of the power station in Rugeley could be glimpsed in the distance.
This walk often offers me opportunities to clear out the cobwebbed corners of my brain and (hopefully) my soul, and allows me time to enjoy this walk as this walk and as nothing more.
I have stopped to admire the shapes and patterns of the fields and the trees. I have stopped in silence at the babbling brook. I have stopped to look at Farewell Mill. The local historian Kate Gomez suggests the name has nothing to do with saying goodbye and points out that the alternative spelling of ‘Fairwell’ refers to a nearby ‘fair or clear spring.’
Often as priests, we think we should be filling the silent spaces in time with intense prayers and thoughts about sermons and services that need preparation. But sometimes we need to just let go and empty our minds, our thoughts – even our prayers. We take everything else to be recycled as we clear out spaces in our houses, our offices, our studies and our garden sheds. But we seldom give time to clearing out the clutter in our inner spiritual spaces, allowing them to benefit from recycling.
Silence is prayer in itself, on its own, alone.
Saint Bartholomew’s Church, Farewell … at the end of a walk along Cross in Hand Lane from the Hedgehog Vintage Inn in Lichfield (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 24 August 2024, Feast of Saint Bartholomew the Apostle):
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), has been ‘What price is the Gospel?’ This theme was introduced on Sunday with a programme update from Dr Jo Sadgrove, Research and Learning Advisor, USPG.
The USPG Prayer Diary today (Saturday 24 August 2024, Feast of Saint Bartholomew the Apostle) invites us to pray:
We pray for all institutions whose patron is the Apostle Bartholomew, saint and martyr.
The Collect:
Almighty and everlasting God,
who gave to your apostle Bartholomew grace
truly to believe and to preach your word:
grant that your Church
may love that word which he believed
and may faithfully preach and receive the same;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Almighty God,
who on the day of Pentecost
sent your Holy Spirit to the apostles
with the wind from heaven and in tongues of flame,
filling them with joy and boldness to preach the gospel
: by the power of the same Spirit
strengthen us to witness to your truth
and to draw everyone to the fire of your love;
through Jesus Christ our Lord.
Collect on the Eve of Trinity XIII:
Almighty God,
who called your Church to bear witness
that you were in Christ reconciling the world to yourself:
help us to proclaim the good news of your love,
that all who hear it may be drawn to you;
through him who was lifted up on the cross,
and reigns with you in the unity of the Holy Spirit,
one God, now and for ever.
The glass panels in Saint Bartholomew’s Church, Dromcollogher, Co Limerick, depict scenes from the life of Saint Bartholomew, including the calling of Saint Nathaniel (Photograph: Patrick Comerford)
Yesterday’s reflection
Continued tomorrow
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
Saint Bartholomew’s Church at the junction of Clyde Road and Elgin Road in Ballsbridge, Dublin (Photograph: Patrick Comerford)
Labels:
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11 April 2024
The Wyatt Family of Weeford:
a Staffordshire
architectural dynasty
James Wyatt (1746-1813) of Weeford … the most famous member of the Wyatt architectural dynasty, his work on Lichfield Cathedral was condemned by AWN Pugin
Patrick Comerford
Tamworth and District Civic Society,
Christopher’s, Peel Hotel,
Aldergate, Tamworth
7:30 p.m., 11 April 2024
Introduction
There are several interesting architectural dynasties in the 19th century, including the Hardwick, Barry, Pugin and Scott families. But the Wyatt family tree stretches back much further than any of these, and the Wyatt family stands out for the variety and influence of its work by five or six generations of influential English architects in the 17th, 18th and 19th centuries.
The best-known member of this dynasty was, perhaps, James Wyatt (1746-1813), although his work on rebuilding and restoring Lichfield Cathedral at the end of the 18th century drew the opprobrium of the greatest Gothic Revival architect of them all, AWN Pugin, when he visited Lichfield.
I am familiar with the work of the Wyatt family, not only because of my research on Pugin’s work, and because my family had worked on Pugin churches in the 19th century, but also because of their strong family links with the Tamworth and Lichfield area, because of Wyatt contributions to the architectural shape of Sidney Sussex College in Cambridge, and because of one unique architectural feature – Wyatt Windows – which are found in large measure in two towns in Ireland: in Bunclody, Co Wexford, which was the Irish home town of my father’s ancestors, and Rathkeale, the principal town in the group of parishes in the Diocese of Limerick in south-west Ireland where I was the priest-in-charge for five years (2017-2022).
Visiting Weeford
Saint Mary’s Church in Weeford … generations of the Wyatt family were baptised, married and buried there (Photograph: Patrick Comerford)
I was reminded once again of the Wyatt family’s prolific work and unique contribution throughout these islands on a visit some time ago to Weeford, between Tamworth and Lichfield, which has been associated with the Wyatt family for almost six centuries.
Weeford is one of the five original ‘prebends’ in Lichfield Cathedral (Photograph: Patrick Comerford)
Weeford is 9 km (5.6 miles) west of Tamworth and 6 km (four miles) south of Lichfield, close to Toll 4 on the M6, but is in quiet rural Staffordshire. It is mentioned in the Domesday Book and it was one of the five original ‘prebends’ that paid ‘wax Scot’ or ‘Plough Alms’ to Lichfield Cathedral from the beginning of the 12th century. Indeed, there was a church in Weeford for many centuries, and there is still a stall for the Prebendary of Weeford in the chapter stalls in Lichfield Cathedral.
The Weeford Parish Registers are a valuable tool for genealogists and local historian (Photograph: Patrick Comerford)
In Lichfield, I recently bought a copy of the old parish registers for Saint Mary’s, dating back to 1562. The Weeford Parish Register was prepared for the Staffordshire Parish Register Society and edited by the society secretary, Norman W Tildesley of Somerford Place, Willenhall, and printed privately in Wednesbury around 1954-1956.
The Weeford parish registers of baptisms, marriages and burials date from 1562 and continue until 1812. They were transcribed by HR Thomas of Wolverhampton. On the back of the fly leaf of the first register are two interesting prayers written in an unformed hand:
By thy crucified body deliver me from the body of this death.
O let this blood of thine purge my conscience from vain works to serve the living God.
A footbridge over the Blackbrook River in Weeford (Photograph: Patrick Comerford)
The registers record not just baptisms, marriages and burials, but the events too that led to these rites of passage. An entry in 1614 records: ‘Buried: Roger Whately, a Carrier, that was murthered at Weeford Park on Sundaie the 27th November, buried the last of November.’
There is a moving entry from 13 February 1745: ‘Buried a woman that came to ask charity at Packington Hall and died in the fold there.’
On 13 March 1758, the registers record the death of ‘James Holmes who was kill’d by a waggon wheel at Mr Manley’s of Swinfen.’ An unnamed ‘Travelling Irishman’ is recorded as being baptised on 15 August 1759, although this must surely refer to a burial. On 24 February 1760, we read of the death of ‘Mr Joseph Grundy from Swinfen Hall, who was killed by being ‘thrown off a load of Hay.’
Some of the entries record family tragedies in very simple terms. Jone (Joan) Basford, the daughter of Raphe Basford, was baptised on 28 January 1571, ‘and was burried [sic] the morrow after.’ An unknown stranger is buried on 3 February 1578 without being named. Thomas Thickbrome’s two daughters, Margaret and Ellin, are buried within ten days of each other in October 1580. Robert and Constance Turner, brother and sister, were baptised on 7 March 1586 – and both were buried five days later. Charles, the son of Joseph and Mary Wyatt, was baptised on 27 November 1757, and buried the next day.
To read this high rate of infant mortality, even centuries later, is heart-rending.
Thomas Tew and Ales Mustard were married on 2 December 1574, and their son William was baptised three weeks later, on Christmas Day 25 December 1574. The registers can be quite blunt, or even cruel, in commenting on domestic situations. A child baptised in 1576, and another in 1578, are each described as spurius, while a child baptised in 1584 is said to be ‘baseborne.’
There are three sad entries, one after another, on 2 August 1591, beginning with the burial of Elizabeth Maxfield, noting ‘The said Elizabeth Maxfield a little before her death of two sonnes, the name of the first is Edward, the other Thomas, the father of the said children is unknown.’ The writer then goes on to record the baptisms that day of each new-born child.
A child found in the church porch ‘was baptized by the name of Anne, according to the Cannon [sic]’ on 31 December 1637.
There are few entries for baptisms during the Cromwellian era (1649-1660) and the entries are poorly organised, indicating the strong Puritan streak among the ministers appointed to the parish, although this does not necessarily mean the parishioners agreed with the ministers imposed on them.
The four main families in the parish were Swinfen of Swinfen Hall, Levett of Packington Hall, Manley of Manley Hall and Lawley of Canwell Hall. Packington Hall had been built by James Wyatt for the Babington family, and later passed by marriage to the Levett family.
Early Wyatts in Weeford
An outline of the Wyatt family tree (Wikipedia)
As an indication of the social prejudices of the day, families like these tend to receive more attentive entries in the register. John and Ann Swinfen were witnesses on 14 October 1790 at the marriage of ‘The Honourable John Colvill, eldest son and heir apparent of the Right Honourable John, Lord Colvill of Culrooss in Scotland and Elizabeth Ford of Swinfen.’ It is interesting to note that Elizabeth’s parentage is not referred to.
These registers show that the Wyatt family was living in the parish since at least as early as 1540, if not earlier. The baptism of Thomas Wyatt, son of Robert Wyatt, on 29 July 1562, is the fifth entry recorded in the registers, and is followed by two daughters, Margery in 1565 and Margaret in 1567.
Entries for members of the Wyatt family, including inter-marriages within the family, continue for generations and for centuries. There are Wyatt memorials in the parish church and Wyatt graves scattered throughout the churchyard.
There were Wyatts in Weeford from before 1540, when William Wyatt was the father of Humphrey Wyatt, and the Wyatt architectural dynasty can be traced back to William Wyatt of Thickbroom, near Weeford, who died in 1572.
The Wyatt dynasty was consolidated by a great number of marriages between cousins – over 20 in all, with eight in one generation alone. Wyatt family members often worked together in the architectural world. But the family also includes artists, painters, sculptors and journalists.
The grave in the churchyard in Weeford of John Wyatt (1675-1742), his wife Jane (1677-1739), their son Benjamin Wyatt (1709-1772) and other family members (Photograph: Patrick Comerford)
Edward Wyatt, who was buried in Weeford in 1572, was the great-great-grandfather of Edward Wyatt (1632-1705), whose son, John Wyatt (1675-1742) from Thickbroom in Weeford, was the immediate ancestor of this outstanding architectural dynasty.
This John Wyatt married Jane Jackson (1677-1739) on 4 June 1699, and they were the parents of at least nine children, eight sons and one daughter. Their eldest son, John Wyatt (1700-1766), who was probably born in Thickbroom and baptised in Weeford parish church, was also related to Sarah Ford, the mother of Dr Samuel Johnson.
John was a carpenter by trade, and worked in Birmingham, where he became a talented inventor. His inventions included a compound lever weighing machine for weighing loaded wagons, and he developed a spinning machine that predated Richard Arkwright’s ‘Spinning Jenny.’
The second son of John and Jane Wyatt of Thickbroom was William Wyatt (1701-1772) of Sinai Park House, near Burton-upon-Trent. A surveyor, who was steward to the Paget family, and was involved in their unpopular enclosures of land in Staffordshire.
I shall return to his descendants and their architectural legacy later on.
Architectural genius
Swinfen Hall … the finest architectural achievement of Benjamin Wyatt (1709-1772)
Among John Wyatt’s eight sons, the first to work as an architect was Benjamin Wyatt I (1709-1772). He too was baptised in Weeford, in 1709, and in the same church he married Mary Wright on 27 May 1731.
He was a ‘farmer, timber merchant, building contractor and sometime architect.’ Benjamin and Mary Wyatt were living at Coton, near Tamworth, before he built his own house, Blackbrook in Weeford, which was home to seven generations of the Wyatt family.
Benjamin Wyatt’s finest architectural achievement was Swinfen Hall, between Weeford and Lichfield, which he built in 1757 for Samuel Swinfen and his wife. Half a century ago, Sir Nikolaus Pevsner observed in 1974: ‘Much more ought to be found out about the house.’ I think this has been rectified in recent decades.
Around 1769, Benjamin Wyatt built Soho House in Handsworth (then in Staffordshire), the Birmingham home of Matthew Boulton (1728-1809), a Birmingham industrialist and a member of the Lunar Society. Later work on the house was carried out by two of John’s sons, Samuel Wyatt (1737-1807), who extended the house in 1789, and James Wyatt (1746-1813), who added the main entrance (1796).
Other works in Staffordshire by Benjamin Wyatt senior include the General Hospital in Foregate Street, Stafford (1766-1771).
The gate lodge of Sidney Sussex College, Cambridge … part of the alterations by Sir Jeffry Wyatville in 1832 (Photograph: Patrick Comerford)
Benjamin and Mary Wyatt had a large family. Their eldest son, William Wyatt (1734-1781), was a land surveyor and inclosure commissioner, and he married his first cousin, Sarah Wyatt of Sinai Park.
Their second son, John Wyatt (1735-1797), was a successful surgeon in London. He returned to Weeford to marry Catherine Anderson on 31 March 1761, when his parents were still living at Blackbrook Farm, and when he died in 1797 he was buried in Weeford too.
Another son, Samuel Wyatt (1737-1807), nicknamed ‘Chip’ because he was also a carpenter, was an architect and builder. He married his cousin, Jane Wyatt. His works include Trinity House on Tower Hill, which has been described as ‘the last word in Georgian elegance.’
Pevsner says Samuel Wyatt was ‘the best architect to work at Shugborough’, which was originally built in 1693. He designed what Pevsner calls the ‘grandest portico in Staffordshire by far,’ the eight-column giant portico set in front of the house in 1794.
He also added the awkwardly projecting saloon, former dining room and drawing room, and the elliptical entrance hall, and designed the Milford Lodges at the entrance.
The next son, Joseph Wyatt (1739-1785), who married his cousin Myrtilla Wyatt, was the father of Sir Jeffry Wyatville (1766-1840). He changed his surname from Wyatt to Wyatville (frequently misspelled Wyattville in south Dublin housing estates), and Sir Jeffry Wyatville was responsible for significant works at Windsor Castle and Chatsworth House.
I have first-hand familiarity with Jeffry Wyatville’s alterations to Sidney Sussex College, Cambridge, in 1832, including the gatehouse. Under his supervision, the exterior brick of Sidney Sussex College was covered with a layer of cement, the existing buildings were heightened slightly, and the architectural effect was also heightened.
Benjamin and Mary Wyatt were also the parents of Benjamin Wyatt II (1744-1818), who moved to Wales in 1785 and was the agent to Lord Penrhyn.
James Wyatt and Lichfield Cathedral
Lichfield Cathedral … Pugin called James Wyatt a ‘wretch,’ a ‘pest’ and a ‘monster of architectural depravity’ (Photograph: Patrick Comerford)
But the most famous son of Benjamin and Mary Wyatt was James Wyatt (1746-1813), who was born at Blackbrook Farmhouse near Weeford, and became the most acclaimed and influential architect of his age.
His first major building, the Pantheon in Oxford Street, London, was described by Horace Walpole as ‘the most beautiful edifice in England.’ Sadly, this building burned to the ground in a spectacular fire in 1792, only 20 years after its opening. The site is now occupied by the Oxford Street branch of Marks and Spencer.
James Wyatt became the Surveyor General and was involved in the Radcliffe Observatory in Oxford (Photograph: Patrick Comerford)
In 1792, James Wyatt was appointed the Surveyor General, which effectively made him England’s most prominent architect. He was also involved in works at Windsor Castle, Kew Gardens, the Radcliffe Observatory in Oxford, and the restoration of the House of Lords. His other acclaimed works include Fonthill Abbey near Hindon, in Wiltshire, Broadway Tower in Worcestershire, the folly on the second highest point of the Cotswolds, Heveningham Hall in Suffolk, Ashbridge Park in Hertfordshire, and the Royal Military Academy at Woolwich.
He also worked on Alton Towers for the Earls of Shrewsbury, although Pevsner was unable to determine the extent of his contribution.
James Wyatt rebuilt Saint Mary’s Church in Weeford in 1802-1804, now a Grade 2 Listed Building, and donated the altar, pulpit, screens, font and ornamental furnishings. Other family members involved in rebuilding the church included James Wyatt’s nephew, Lewis William Wyatt (1777-1853), son of Benjamin Wyatt II (1744-1853).
James Wyatt began working on the restoration of Lichfield Cathedral in 1788 – his first cathedral task – and worked until here 1795. He oversaw work to remove 500 tons of stone from the nave roof, replacing it with lath and plaster, and effectively saving the cathedral from collapse. He blocked up the four western choir arches, removed or altered the screen, put a glass screen in the east arch of the crossing, and added the two heavy buttresses outside the south transept. He also largely rebuilt the central spire.
The architect on the site was Joseph Potter senior.
When the great figure in the Gothic Revival, AWN Pugin, first visited Lichfield in 1834, over 20 years after James Wyatt had died, he was taken aback by his refurbishment of the cathedral 30 years earlier and believed the fabric of the cathedral had been mutilated by James Wyatt – and he also described Lichfield as ‘a dull place – without anything remarkable.’
Pugin described Wyatt as a ‘Wretch,’ a ‘pest,’ an ‘accursed tutor’ and a ‘monster.’ He declared: ‘Yes – this monster of architectural depravity, this pest of Cathedral architecture, has been here. need I say more.’
Referring to another Lichfield architect, Joseph Potter, Pugin said: ‘The man I am sorry to say – who executes the repairs of the building was a pupil of the Wretch himself and has imbibed all the vicious propensities of his accursed tutor without one spark of even practical ability to atone for his misdeeds.’
James Wyatt’s major neoclassical country houses include Packington Hall, two miles from Lichfield and 4.5 miles from Tamworth, and the home of the Babington and then the Levett family for generations.
James Wyatt’s major works in Ireland include Castle Coole, the Enniskillen home of the Earls of Belmore, Lady Anne Dawson’s mausoleum in Dartrey, Co Monaghan, the interiors of Curraghmore for Lord Waterford, and Avondale House, Co Wicklow, the family home of the Irish patriot Charles Stewart Parnell.
It interesting to note his broad and sweeping influence on the design of houses in towns such as Carlow, Bunclody (Newtownbarry), Co Wexford, and Rathkeale, Co Limerick, for example.
Wyatt windows can be seen in many buildings in Bunclody, including the former Comerford family home (until recently the Post Office). The rectory, built in 1808, has windows that diminish in scale on each floor in the classical manner, producing a graduated visual impression, once again in a style inspired by James Wyatt. Wyatt windows can be seen too in some of the many once-elegant Georgian townhouses in Rathkeale.
James Wyatt was also briefly the President of the Royal Academy (1804). His life came to an abrupt end on 4 September 1813, when the chariot-and-four in which he was travelling overturned on the Marlborough Downs. He was buried in the South Transept in Westminster Abbey.
James Wyatt’s second son and pupil, Benjamin Dean Wyatt (1775-1852), built the Theatre Royal in Drury Lane, London, and was also the Surveyor at Westminster Abbey. Another son was the sculptor Matthew Cotes Wyatt (1778-1862).
The Irish work of the dynasty
Thomas Henry Wyatt built Saint Bartholomew’s Church, Ballsbridge, in 1864-1867 (Photograph: Patrick Comerford)
I said I would return to William Wyatt (1701-1772), the elder brother of Benjamin Wyatt (1709-1772). This William Wyatt was the grandfather of Matthew Wyatt (1773-1831), who studied law instead of architecture. He moved briefly to Ireland when he was appointed a barrister and police magistrate in Roscommon.
Matthew Wyatt’s son, Thomas Henry Wyatt (1807-1880), was born at Loughlynn House, Co Roscommon, on 9 May 1807. Although he was born in Ireland, he is often regarded as an English architect.
When Thomas was about 11, the Wyatt family returned to England in 1818, and his brother, Sir Matthew Digby Wyatt (1820-1877), was born in Rowde, Wiltshire. By 1825, the family was living in Lambeth.
Thomas Wyatt first began a career as a merchant sailing to the Mediterranean. But he returned to the family’s tradition of architecture, and his early training was in the office of Philip Hardwick. There he worked until 1832, and was involved in work on Goldsmiths Hall, Euston Station and the warehouses at Saint Katharine Docks.
He began to practice on his own as an architect in 1832, and became the District Surveyor for Hackney, a post he held until 1861.
He married his first cousin, Arabella Montagu Wyatt (1807-1875), a daughter of his uncle, Arthur Wyatt, who was the agent of the Duke of Beaufort. By 1838, he had acquired substantial patronage from the Duke of Beaufort, the Earl of Denbigh and Sidney Herbert (1810-1861). David Brandon joined Wyatt as a partner, and this partnership lasted until 1851. Their works included Saint John the Baptist Church, Tixall, commissioned by the Hon John Chetwynd Talbot, and the now lost Saint Thomas Church in Wednesfield. In 1860, Thomas Wyatt’s son, Matthew Wyatt (1840-1892), became his partner.
Thomas Wyatt’s practice at 77 Great Russell Street, London, was extensive with a large amount of work in Wiltshire, thanks to the patronage of the Herbert family, and in Monmouthshire through the Beaufort connection. Wyatt worked in many styles ranging from the Italianate of Wilton through to the Gothic of many of his churches.
Inside Saint Bartholomew’s Church, Ballsbridge … the church has a unique place in the history of Victorian church architecture in Ireland (Photograph: Patrick Comerford)
Wyatt probably received the commission for Saint Bartholomew’s Church, Ballsbridge, in the expanding, comfortable Victorian suburbs of south Dublin, through the patronage of the Herbert family who were the landlords of that part of Dublin. As the Earls of Pembroke, they give their name to a new township based on Ballsbridge. Wyatt worked closely with Sidney Herbert, younger brother of the Earl of Pembroke, who administered the family estates and donated the site for the ‘Pembroke District Church.’
Sidney Herbert was a brother-in-law of Thomas Vesey (1803-1875), the 3rd Viscount de Vesci, who married Lady Emma, daughter of George Herbert, 11th Earl of Pembroke. Lord de Vesci had commissioned Wyatt to restore Abbeyleix House, Co Laois, and to design the parish church of Saint Michael and All Angels in Abbeyleix.
Sidney Herbert, who had sent Florence Nightingale to Scutari during the Crimean War, was the father-in-law of both the theologian Friedrich von Hügel and the composer Hubert Parry. He lived at Mount Merrion in south Dublin and was managing the Pembroke estates when the site for Saint Bartholomew’s was donated and Wyatt was commissioned to design the new church.
Wyatt’s also enlarged and altered Saint Mary’s Church in Gowran, Co Kilkenny. He also reported on the completion of the restoration of Saint Canice’s Cathedral, Kilkenny, and worked on several Irish country houses, including Abbeyleix, Co Laois, for Lord de Vesci, Ramsfort, Co Wexford, for Stephen Ram, Lissadell House, Co Sligo, for the Gore-Booth family, and Palmerstown House, Co Kildare, for the de Burgh family.
The font in Saint Bartholomew’s was a personal gift to the church by Thomas Henry Wyatt (Photograph: Patrick Comerford)
The font in Saint Bartholomew’s Church was his personal gift to the church. He died on 5 August 1880 leaving an estate of £30,000, and is buried at Weston Patrick.
Sir Matthew Digby Wyatt of Cambridge designed 24-25 Grafton Street, Dublin … today it is stripped of its original ground-floor shopfront (Photograph: Patrick Comerford)
Thomas Wyatt’s younger brother and former pupil, Sir Matthew Digby Wyatt (1820-1877), was an art historian and the first Slade Professor of Fine Art at Cambridge. He too also worked in Ireland, and he designed Nos 24-25 Grafton Street, Dublin, in the ‘Celtic revival’ style for William Longfield.
This building had one of the finest Romanesque façades until the ground floor was vandalised to make way for modern shopfronts. The original shopfront combined details from many churches and cathedrals, including the doorway in Saint Lachtain’s Church, Freshford, Co Kilkenny, crosses from Monasterboice, Co Louth, and the chancel arch and crosses from Saint Mary’s Cathedral, Tuam, Co Galway.
The first and second floors, which have survived, have two super-imposed Romanesque arcades. Above them, the third floor looks like a Venetian loggia. The rich details throughout these three floors include interlaced capitals, keystone masks, foliated string courses, and chevron or saw-tooth ornamentation.
In 1863, the Irish Builder hoped Wyatt would ‘stimulate many an Irish architect to … recreate a national style,’ and praised the building for being ‘at once novel and successful.’
A continuing link
The grave of John Wyatt (died 1820) in Weeford Churchyard (Photograph: Patrick Comerford)
The grave of the journalist Woodrow Wyatt in Weeford Churchyard (Photograph: Patrick Comerford)
As I strolled through Saint Mary’s churchyard in Weeford, I came across other interesting members of the Wyatt family, and more recent family members, including the former amateur cricketer and captain of Warwickshire, Worcestershire and England, Robert Elliott Storey (Bob) Wyatt (1901-1995), and the politician, journalist and chairman of the Tote, Woodrow Wyatt (1918-1997), who was made Lord Wyatt of Weeford by Margaret Thatcher and who is also buried in the churchyard.
The Old Schoolhouse in Weeford continues to celebrate the Wyatt name (Photograph: Patrick Comerford)
Across the country lane from the churchyard, the Wyatt dynasty is remembered in the Wyatt Pavilion, a popular wedding venue incorporated into the bar and restaurant in the old schoolhouse.
Conclusions:
Wyatt windows in a terrace of houses in Rathkeale, Co Limerick (Photograph: Patrick Comerford)
Wyatt windows in the Mall House, the former Comerford family home in Bunclody, Co Wexford (Photograph: Patrick Comerford)
Thomas Wyatt has been described unfairly by John Betjeman as ‘one of the dullest Victorian architects.’ On the other hand, despite Pugin’s scorn and contempt for James Wyatt, John Betjeman has praised him for his ‘symphony’ of ‘exquisite plaster, marble and painted details.’
James Wyatt has been acclaimed both as ‘the successor to Robert Adam as England’s most fashionable architect in the classical idiom,’ and for his ‘mastery of the Gothic style.’ Sir Nikolaus Pevsner has called his work at Woolwich ‘one of the most important pieces of military architecture’ in Britain.
But James Wyatt is also controversial, because he is also taken to task for having followed fashions in a superficial way, and to Pugin he was ‘a monster of architectural depravity’ for his insensitive work at Lichfield and other cathedrals.
Little of Wyatt’s work at Lichfield Cathedral survived the later Victorian restoration and rebuilding. Pevsner has pointed out that much of Lichfield Cathedral, as it is today, is George Gilbert Scott’s work, including mouldings, capitals and statues, and most of the window tracery.
The finest surviving works by the Wyatt family in Staffordshire are Shugborough and Swinfen Hall.
If you wish to see their legacy in this part of Staffordshire, then visit Swinfen Hall, take a stroll through Weeford, or admire the work in Lichfield of James Wyatt’s pupil, Joseph Potter (1756-1842), including Newtown’s College in the Close (1800), the Causeway Bridge at Bird Street (1816), and Holy Cross Church, Upper Saint John Street, Lichfield (1835).
Potter’s other works in Lichfield and the surrounding area include:
● Christ Church, Burntwood (1819-1820);
● Chetwynd Bridge, Alrewas (1824);
● Freeford Hall, enlarged for the Dyott family (1826-1827);
● The High Bridge, Armitage (1829-1830);
● Saint John Baptist Roman Catholic Church, Tamworth (1829-1830).
His son, Joseph Potter Jnr. (1797-1875), took over his architectural practice and designed the Guildhall (1846-1848) and the Clock Tower (1863) in Lichfield.
Appendix 1: Wyatt works in Staffordshire:
Benjamin Wyatt I (1709-1772):
Blackbrook Farmhouse, Weeford (pre 1750), Wyatt family home in Weeford.
Swinfen Hall (1755-1757), for Samuel Swinfen.
Soho House, Handsworth (1769) for Matthew Boulton.
Benjamin Wyatt senior’s other works in Staffordshire include the General Hospital in Foregate Street, Stafford (1766-1771).
Samuel Wyatt (1737-1807):
Soho House (1789), extended for Matthew Boulton.
Shugborough House (1790, 1806), Milford Lodges and portico 1794 in front of 1693 house.
James Wyatt (1746-1813):
Lichfield Cathedral (1788-1795): restoration work.
Packington Hall, for the Babington and Levett families.
Little Aston Hall (late 18th century), rebuilt by Edward J Payne (1857-1859).
Soho House (1796), added main entrance front for Matthew Boulton.
Saint Mary’s Church, Weeford (1802).
Alton Towers (Pevsner is unable to determine the extent of his contribution).
Canwell Hall: added two wings (demolished 1957).
Thomas Wyatt (1807):
Saint John the Baptist Church, Tixall (1849), Wyatt and Brandon, commissioned by John Chetwynd Talbot.
Saint Thomas Church, Wednesfield (1842-1843), chancel by Wyatt and Brandon, burnt in 1902, rebuilt by FT Beck (1903).
Appendix 2: A search in vain
The Weeford Parish Register records the four children of James Wyatt (1717-1783) and his wife Elizabeth Somerford or Sommerford. This James Wyatt was a son of John Wyatt (1675-1742) and Jane Jackson (1677-1739). He was the youngest child in a family of eight sons and one daughter, and he was a younger brother of William Wyatt (1702-1772) and Benjamin Wyatt (1709-1772), the ancestors of the Wyatt architectural dynasty.
James Wyatt and John Wyatt, probably twins, the sons of James Wyatt and Elizabeth Somerford, were baptised on 22 January 1760. Infant mortality also struck this couple, and the two boys died later that year: John was buried on 23 September and James was buried on 20 December 1760. The baptism of a daughter Mary in 1762 is not noted, although the register records her burial in Weeford later that year on 22 October 1762, without naming her parents. A third son, also James Wyatt, son of James Wyatt and Elizabeth Somerford, was baptised on 24 May 1763. A fourth son, John Wyatt, son of James Wyatt and Elizabeth Sommerford, was baptised in Weeford on 27 December 1765.
Despite the heartbreak of infant mortality, James and Elizabeth appear to have been determined to keep the names James and John in the family. The second John Wyatt died in 1791.
James Wyatt was buried in Weeford on 15 August 1783. An entry on 23 February 1804 records: ‘Elizabeth Somerford from Lichfield, bur[ied], Copied to here.’ This is probably his widow, although this is not clear from the burial register; if she is his widow, one wonders why her married name is not used.
Weeford is less than 10 miles south of Comberford, in the neighbouring parish of Wigginton, and there is at least one record showing how close the two villages are with the burial of ‘John, s[on] of Edw[ard] Lakin of Cumberford’ on 27 November 1726.
As the register shows, the spelling of surnames did not become standardised until later in the 19th century, and I wondered whether some descendants of the Comberford family of Comberford that I had not known of may have continued to live in this part of Staffordshire for longer than my researches had shown.
Indeed, it would have been interesting to come across a marriage between the Wyatt and Comerford families, just at a time when the Comerfords were introducing Wyatt-style windows to the domestic architecture of Newtownbarry (Bunclody).
But I was quickly dissuaded. Perhaps Sommerford and Somerford were not misspellinsg for Comberford or Comerford, but derived from Somerford, about 18 miles west of Weeford and a mile east of Brewood, the same Somerford that also gave its name to Somerford Place in Willenhall, where Norman W Tildesley, the editor of this volume, lived in the 1950s.
Thomas Somerford of Somerford Hall, his wife, his mother and his children were Quakers by the 1680s. But the Somerford family had sold or lost Somerford Hall by 1705. If Elizabeth Wyatt is descended from that family I have yet to discover how.
Some sources:
‘The Wyatt Dynasty’, the Victorian Web, http://www.victorianweb.org/art/architecture/misc/wyattdyn.html (last accessed 22 April 2018).
Rosemary Hill, God’s Architect: Pugin and the Building of Romantic Britain (London: Penguin, 2007).
(Sir) Nikolaus Pevsner, Staffordshire, The Buildings of England (Harmondsworth Penguin, 1974).
John Martin Robinson, The Wyatts: An Architectural Dynasty (Oxford: Oxford University Press, 1979).
Norman W Tildesley (ed), Weeford Parish Registers, Baptism, Marriages, Burials 1562-1812 (Wednesbury: Staffordshire Parish Registers Society, 1955).
Reginald Turnor, Nineteenth Century Architecture in Britain (London: Batsford, 1950).
Chris Woodcock, Notes on a line of the Galloway Family (2016).
Biographical Note:
(Revd Canon Professor) Patrick Comerford is an Anglican priest living in retirement in Stony Stratford, Buckinghamshire. He is a former professor at Trinity College Dublin, lectured in church history and liturgy at the Church of Ireland Theological Institute, and spent many years in ministry in the Church of Ireland. He has family links with the Tamworth area that stretch back generations and centuries. He blogs daily at www.patrickcomerford.com, where many of his postings are about life, history and architecture in the Tamworth and Lichfield area.
Patrick Comerford
Tamworth and District Civic Society,
Christopher’s, Peel Hotel,
Aldergate, Tamworth
7:30 p.m., 11 April 2024
Introduction
There are several interesting architectural dynasties in the 19th century, including the Hardwick, Barry, Pugin and Scott families. But the Wyatt family tree stretches back much further than any of these, and the Wyatt family stands out for the variety and influence of its work by five or six generations of influential English architects in the 17th, 18th and 19th centuries.
The best-known member of this dynasty was, perhaps, James Wyatt (1746-1813), although his work on rebuilding and restoring Lichfield Cathedral at the end of the 18th century drew the opprobrium of the greatest Gothic Revival architect of them all, AWN Pugin, when he visited Lichfield.
I am familiar with the work of the Wyatt family, not only because of my research on Pugin’s work, and because my family had worked on Pugin churches in the 19th century, but also because of their strong family links with the Tamworth and Lichfield area, because of Wyatt contributions to the architectural shape of Sidney Sussex College in Cambridge, and because of one unique architectural feature – Wyatt Windows – which are found in large measure in two towns in Ireland: in Bunclody, Co Wexford, which was the Irish home town of my father’s ancestors, and Rathkeale, the principal town in the group of parishes in the Diocese of Limerick in south-west Ireland where I was the priest-in-charge for five years (2017-2022).
Visiting Weeford
Saint Mary’s Church in Weeford … generations of the Wyatt family were baptised, married and buried there (Photograph: Patrick Comerford)
I was reminded once again of the Wyatt family’s prolific work and unique contribution throughout these islands on a visit some time ago to Weeford, between Tamworth and Lichfield, which has been associated with the Wyatt family for almost six centuries.
Weeford is one of the five original ‘prebends’ in Lichfield Cathedral (Photograph: Patrick Comerford)
Weeford is 9 km (5.6 miles) west of Tamworth and 6 km (four miles) south of Lichfield, close to Toll 4 on the M6, but is in quiet rural Staffordshire. It is mentioned in the Domesday Book and it was one of the five original ‘prebends’ that paid ‘wax Scot’ or ‘Plough Alms’ to Lichfield Cathedral from the beginning of the 12th century. Indeed, there was a church in Weeford for many centuries, and there is still a stall for the Prebendary of Weeford in the chapter stalls in Lichfield Cathedral.
The Weeford Parish Registers are a valuable tool for genealogists and local historian (Photograph: Patrick Comerford)
In Lichfield, I recently bought a copy of the old parish registers for Saint Mary’s, dating back to 1562. The Weeford Parish Register was prepared for the Staffordshire Parish Register Society and edited by the society secretary, Norman W Tildesley of Somerford Place, Willenhall, and printed privately in Wednesbury around 1954-1956.
The Weeford parish registers of baptisms, marriages and burials date from 1562 and continue until 1812. They were transcribed by HR Thomas of Wolverhampton. On the back of the fly leaf of the first register are two interesting prayers written in an unformed hand:
By thy crucified body deliver me from the body of this death.
O let this blood of thine purge my conscience from vain works to serve the living God.
A footbridge over the Blackbrook River in Weeford (Photograph: Patrick Comerford)
The registers record not just baptisms, marriages and burials, but the events too that led to these rites of passage. An entry in 1614 records: ‘Buried: Roger Whately, a Carrier, that was murthered at Weeford Park on Sundaie the 27th November, buried the last of November.’
There is a moving entry from 13 February 1745: ‘Buried a woman that came to ask charity at Packington Hall and died in the fold there.’
On 13 March 1758, the registers record the death of ‘James Holmes who was kill’d by a waggon wheel at Mr Manley’s of Swinfen.’ An unnamed ‘Travelling Irishman’ is recorded as being baptised on 15 August 1759, although this must surely refer to a burial. On 24 February 1760, we read of the death of ‘Mr Joseph Grundy from Swinfen Hall, who was killed by being ‘thrown off a load of Hay.’
Some of the entries record family tragedies in very simple terms. Jone (Joan) Basford, the daughter of Raphe Basford, was baptised on 28 January 1571, ‘and was burried [sic] the morrow after.’ An unknown stranger is buried on 3 February 1578 without being named. Thomas Thickbrome’s two daughters, Margaret and Ellin, are buried within ten days of each other in October 1580. Robert and Constance Turner, brother and sister, were baptised on 7 March 1586 – and both were buried five days later. Charles, the son of Joseph and Mary Wyatt, was baptised on 27 November 1757, and buried the next day.
To read this high rate of infant mortality, even centuries later, is heart-rending.
Thomas Tew and Ales Mustard were married on 2 December 1574, and their son William was baptised three weeks later, on Christmas Day 25 December 1574. The registers can be quite blunt, or even cruel, in commenting on domestic situations. A child baptised in 1576, and another in 1578, are each described as spurius, while a child baptised in 1584 is said to be ‘baseborne.’
There are three sad entries, one after another, on 2 August 1591, beginning with the burial of Elizabeth Maxfield, noting ‘The said Elizabeth Maxfield a little before her death of two sonnes, the name of the first is Edward, the other Thomas, the father of the said children is unknown.’ The writer then goes on to record the baptisms that day of each new-born child.
A child found in the church porch ‘was baptized by the name of Anne, according to the Cannon [sic]’ on 31 December 1637.
There are few entries for baptisms during the Cromwellian era (1649-1660) and the entries are poorly organised, indicating the strong Puritan streak among the ministers appointed to the parish, although this does not necessarily mean the parishioners agreed with the ministers imposed on them.
The four main families in the parish were Swinfen of Swinfen Hall, Levett of Packington Hall, Manley of Manley Hall and Lawley of Canwell Hall. Packington Hall had been built by James Wyatt for the Babington family, and later passed by marriage to the Levett family.
Early Wyatts in Weeford
An outline of the Wyatt family tree (Wikipedia)
As an indication of the social prejudices of the day, families like these tend to receive more attentive entries in the register. John and Ann Swinfen were witnesses on 14 October 1790 at the marriage of ‘The Honourable John Colvill, eldest son and heir apparent of the Right Honourable John, Lord Colvill of Culrooss in Scotland and Elizabeth Ford of Swinfen.’ It is interesting to note that Elizabeth’s parentage is not referred to.
These registers show that the Wyatt family was living in the parish since at least as early as 1540, if not earlier. The baptism of Thomas Wyatt, son of Robert Wyatt, on 29 July 1562, is the fifth entry recorded in the registers, and is followed by two daughters, Margery in 1565 and Margaret in 1567.
Entries for members of the Wyatt family, including inter-marriages within the family, continue for generations and for centuries. There are Wyatt memorials in the parish church and Wyatt graves scattered throughout the churchyard.
There were Wyatts in Weeford from before 1540, when William Wyatt was the father of Humphrey Wyatt, and the Wyatt architectural dynasty can be traced back to William Wyatt of Thickbroom, near Weeford, who died in 1572.
The Wyatt dynasty was consolidated by a great number of marriages between cousins – over 20 in all, with eight in one generation alone. Wyatt family members often worked together in the architectural world. But the family also includes artists, painters, sculptors and journalists.
The grave in the churchyard in Weeford of John Wyatt (1675-1742), his wife Jane (1677-1739), their son Benjamin Wyatt (1709-1772) and other family members (Photograph: Patrick Comerford)
Edward Wyatt, who was buried in Weeford in 1572, was the great-great-grandfather of Edward Wyatt (1632-1705), whose son, John Wyatt (1675-1742) from Thickbroom in Weeford, was the immediate ancestor of this outstanding architectural dynasty.
This John Wyatt married Jane Jackson (1677-1739) on 4 June 1699, and they were the parents of at least nine children, eight sons and one daughter. Their eldest son, John Wyatt (1700-1766), who was probably born in Thickbroom and baptised in Weeford parish church, was also related to Sarah Ford, the mother of Dr Samuel Johnson.
John was a carpenter by trade, and worked in Birmingham, where he became a talented inventor. His inventions included a compound lever weighing machine for weighing loaded wagons, and he developed a spinning machine that predated Richard Arkwright’s ‘Spinning Jenny.’
The second son of John and Jane Wyatt of Thickbroom was William Wyatt (1701-1772) of Sinai Park House, near Burton-upon-Trent. A surveyor, who was steward to the Paget family, and was involved in their unpopular enclosures of land in Staffordshire.
I shall return to his descendants and their architectural legacy later on.
Architectural genius
Swinfen Hall … the finest architectural achievement of Benjamin Wyatt (1709-1772)
Among John Wyatt’s eight sons, the first to work as an architect was Benjamin Wyatt I (1709-1772). He too was baptised in Weeford, in 1709, and in the same church he married Mary Wright on 27 May 1731.
He was a ‘farmer, timber merchant, building contractor and sometime architect.’ Benjamin and Mary Wyatt were living at Coton, near Tamworth, before he built his own house, Blackbrook in Weeford, which was home to seven generations of the Wyatt family.
Benjamin Wyatt’s finest architectural achievement was Swinfen Hall, between Weeford and Lichfield, which he built in 1757 for Samuel Swinfen and his wife. Half a century ago, Sir Nikolaus Pevsner observed in 1974: ‘Much more ought to be found out about the house.’ I think this has been rectified in recent decades.
Around 1769, Benjamin Wyatt built Soho House in Handsworth (then in Staffordshire), the Birmingham home of Matthew Boulton (1728-1809), a Birmingham industrialist and a member of the Lunar Society. Later work on the house was carried out by two of John’s sons, Samuel Wyatt (1737-1807), who extended the house in 1789, and James Wyatt (1746-1813), who added the main entrance (1796).
Other works in Staffordshire by Benjamin Wyatt senior include the General Hospital in Foregate Street, Stafford (1766-1771).
The gate lodge of Sidney Sussex College, Cambridge … part of the alterations by Sir Jeffry Wyatville in 1832 (Photograph: Patrick Comerford)
Benjamin and Mary Wyatt had a large family. Their eldest son, William Wyatt (1734-1781), was a land surveyor and inclosure commissioner, and he married his first cousin, Sarah Wyatt of Sinai Park.
Their second son, John Wyatt (1735-1797), was a successful surgeon in London. He returned to Weeford to marry Catherine Anderson on 31 March 1761, when his parents were still living at Blackbrook Farm, and when he died in 1797 he was buried in Weeford too.
Another son, Samuel Wyatt (1737-1807), nicknamed ‘Chip’ because he was also a carpenter, was an architect and builder. He married his cousin, Jane Wyatt. His works include Trinity House on Tower Hill, which has been described as ‘the last word in Georgian elegance.’
Pevsner says Samuel Wyatt was ‘the best architect to work at Shugborough’, which was originally built in 1693. He designed what Pevsner calls the ‘grandest portico in Staffordshire by far,’ the eight-column giant portico set in front of the house in 1794.
He also added the awkwardly projecting saloon, former dining room and drawing room, and the elliptical entrance hall, and designed the Milford Lodges at the entrance.
The next son, Joseph Wyatt (1739-1785), who married his cousin Myrtilla Wyatt, was the father of Sir Jeffry Wyatville (1766-1840). He changed his surname from Wyatt to Wyatville (frequently misspelled Wyattville in south Dublin housing estates), and Sir Jeffry Wyatville was responsible for significant works at Windsor Castle and Chatsworth House.
I have first-hand familiarity with Jeffry Wyatville’s alterations to Sidney Sussex College, Cambridge, in 1832, including the gatehouse. Under his supervision, the exterior brick of Sidney Sussex College was covered with a layer of cement, the existing buildings were heightened slightly, and the architectural effect was also heightened.
Benjamin and Mary Wyatt were also the parents of Benjamin Wyatt II (1744-1818), who moved to Wales in 1785 and was the agent to Lord Penrhyn.
James Wyatt and Lichfield Cathedral
Lichfield Cathedral … Pugin called James Wyatt a ‘wretch,’ a ‘pest’ and a ‘monster of architectural depravity’ (Photograph: Patrick Comerford)
But the most famous son of Benjamin and Mary Wyatt was James Wyatt (1746-1813), who was born at Blackbrook Farmhouse near Weeford, and became the most acclaimed and influential architect of his age.
His first major building, the Pantheon in Oxford Street, London, was described by Horace Walpole as ‘the most beautiful edifice in England.’ Sadly, this building burned to the ground in a spectacular fire in 1792, only 20 years after its opening. The site is now occupied by the Oxford Street branch of Marks and Spencer.
James Wyatt became the Surveyor General and was involved in the Radcliffe Observatory in Oxford (Photograph: Patrick Comerford)
In 1792, James Wyatt was appointed the Surveyor General, which effectively made him England’s most prominent architect. He was also involved in works at Windsor Castle, Kew Gardens, the Radcliffe Observatory in Oxford, and the restoration of the House of Lords. His other acclaimed works include Fonthill Abbey near Hindon, in Wiltshire, Broadway Tower in Worcestershire, the folly on the second highest point of the Cotswolds, Heveningham Hall in Suffolk, Ashbridge Park in Hertfordshire, and the Royal Military Academy at Woolwich.
He also worked on Alton Towers for the Earls of Shrewsbury, although Pevsner was unable to determine the extent of his contribution.
James Wyatt rebuilt Saint Mary’s Church in Weeford in 1802-1804, now a Grade 2 Listed Building, and donated the altar, pulpit, screens, font and ornamental furnishings. Other family members involved in rebuilding the church included James Wyatt’s nephew, Lewis William Wyatt (1777-1853), son of Benjamin Wyatt II (1744-1853).
James Wyatt began working on the restoration of Lichfield Cathedral in 1788 – his first cathedral task – and worked until here 1795. He oversaw work to remove 500 tons of stone from the nave roof, replacing it with lath and plaster, and effectively saving the cathedral from collapse. He blocked up the four western choir arches, removed or altered the screen, put a glass screen in the east arch of the crossing, and added the two heavy buttresses outside the south transept. He also largely rebuilt the central spire.
The architect on the site was Joseph Potter senior.
When the great figure in the Gothic Revival, AWN Pugin, first visited Lichfield in 1834, over 20 years after James Wyatt had died, he was taken aback by his refurbishment of the cathedral 30 years earlier and believed the fabric of the cathedral had been mutilated by James Wyatt – and he also described Lichfield as ‘a dull place – without anything remarkable.’
Pugin described Wyatt as a ‘Wretch,’ a ‘pest,’ an ‘accursed tutor’ and a ‘monster.’ He declared: ‘Yes – this monster of architectural depravity, this pest of Cathedral architecture, has been here. need I say more.’
Referring to another Lichfield architect, Joseph Potter, Pugin said: ‘The man I am sorry to say – who executes the repairs of the building was a pupil of the Wretch himself and has imbibed all the vicious propensities of his accursed tutor without one spark of even practical ability to atone for his misdeeds.’
James Wyatt’s major neoclassical country houses include Packington Hall, two miles from Lichfield and 4.5 miles from Tamworth, and the home of the Babington and then the Levett family for generations.
James Wyatt’s major works in Ireland include Castle Coole, the Enniskillen home of the Earls of Belmore, Lady Anne Dawson’s mausoleum in Dartrey, Co Monaghan, the interiors of Curraghmore for Lord Waterford, and Avondale House, Co Wicklow, the family home of the Irish patriot Charles Stewart Parnell.
It interesting to note his broad and sweeping influence on the design of houses in towns such as Carlow, Bunclody (Newtownbarry), Co Wexford, and Rathkeale, Co Limerick, for example.
Wyatt windows can be seen in many buildings in Bunclody, including the former Comerford family home (until recently the Post Office). The rectory, built in 1808, has windows that diminish in scale on each floor in the classical manner, producing a graduated visual impression, once again in a style inspired by James Wyatt. Wyatt windows can be seen too in some of the many once-elegant Georgian townhouses in Rathkeale.
James Wyatt was also briefly the President of the Royal Academy (1804). His life came to an abrupt end on 4 September 1813, when the chariot-and-four in which he was travelling overturned on the Marlborough Downs. He was buried in the South Transept in Westminster Abbey.
James Wyatt’s second son and pupil, Benjamin Dean Wyatt (1775-1852), built the Theatre Royal in Drury Lane, London, and was also the Surveyor at Westminster Abbey. Another son was the sculptor Matthew Cotes Wyatt (1778-1862).
The Irish work of the dynasty
Thomas Henry Wyatt built Saint Bartholomew’s Church, Ballsbridge, in 1864-1867 (Photograph: Patrick Comerford)
I said I would return to William Wyatt (1701-1772), the elder brother of Benjamin Wyatt (1709-1772). This William Wyatt was the grandfather of Matthew Wyatt (1773-1831), who studied law instead of architecture. He moved briefly to Ireland when he was appointed a barrister and police magistrate in Roscommon.
Matthew Wyatt’s son, Thomas Henry Wyatt (1807-1880), was born at Loughlynn House, Co Roscommon, on 9 May 1807. Although he was born in Ireland, he is often regarded as an English architect.
When Thomas was about 11, the Wyatt family returned to England in 1818, and his brother, Sir Matthew Digby Wyatt (1820-1877), was born in Rowde, Wiltshire. By 1825, the family was living in Lambeth.
Thomas Wyatt first began a career as a merchant sailing to the Mediterranean. But he returned to the family’s tradition of architecture, and his early training was in the office of Philip Hardwick. There he worked until 1832, and was involved in work on Goldsmiths Hall, Euston Station and the warehouses at Saint Katharine Docks.
He began to practice on his own as an architect in 1832, and became the District Surveyor for Hackney, a post he held until 1861.
He married his first cousin, Arabella Montagu Wyatt (1807-1875), a daughter of his uncle, Arthur Wyatt, who was the agent of the Duke of Beaufort. By 1838, he had acquired substantial patronage from the Duke of Beaufort, the Earl of Denbigh and Sidney Herbert (1810-1861). David Brandon joined Wyatt as a partner, and this partnership lasted until 1851. Their works included Saint John the Baptist Church, Tixall, commissioned by the Hon John Chetwynd Talbot, and the now lost Saint Thomas Church in Wednesfield. In 1860, Thomas Wyatt’s son, Matthew Wyatt (1840-1892), became his partner.
Thomas Wyatt’s practice at 77 Great Russell Street, London, was extensive with a large amount of work in Wiltshire, thanks to the patronage of the Herbert family, and in Monmouthshire through the Beaufort connection. Wyatt worked in many styles ranging from the Italianate of Wilton through to the Gothic of many of his churches.
Inside Saint Bartholomew’s Church, Ballsbridge … the church has a unique place in the history of Victorian church architecture in Ireland (Photograph: Patrick Comerford)
Wyatt probably received the commission for Saint Bartholomew’s Church, Ballsbridge, in the expanding, comfortable Victorian suburbs of south Dublin, through the patronage of the Herbert family who were the landlords of that part of Dublin. As the Earls of Pembroke, they give their name to a new township based on Ballsbridge. Wyatt worked closely with Sidney Herbert, younger brother of the Earl of Pembroke, who administered the family estates and donated the site for the ‘Pembroke District Church.’
Sidney Herbert was a brother-in-law of Thomas Vesey (1803-1875), the 3rd Viscount de Vesci, who married Lady Emma, daughter of George Herbert, 11th Earl of Pembroke. Lord de Vesci had commissioned Wyatt to restore Abbeyleix House, Co Laois, and to design the parish church of Saint Michael and All Angels in Abbeyleix.
Sidney Herbert, who had sent Florence Nightingale to Scutari during the Crimean War, was the father-in-law of both the theologian Friedrich von Hügel and the composer Hubert Parry. He lived at Mount Merrion in south Dublin and was managing the Pembroke estates when the site for Saint Bartholomew’s was donated and Wyatt was commissioned to design the new church.
Wyatt’s also enlarged and altered Saint Mary’s Church in Gowran, Co Kilkenny. He also reported on the completion of the restoration of Saint Canice’s Cathedral, Kilkenny, and worked on several Irish country houses, including Abbeyleix, Co Laois, for Lord de Vesci, Ramsfort, Co Wexford, for Stephen Ram, Lissadell House, Co Sligo, for the Gore-Booth family, and Palmerstown House, Co Kildare, for the de Burgh family.
The font in Saint Bartholomew’s was a personal gift to the church by Thomas Henry Wyatt (Photograph: Patrick Comerford)
The font in Saint Bartholomew’s Church was his personal gift to the church. He died on 5 August 1880 leaving an estate of £30,000, and is buried at Weston Patrick.
Sir Matthew Digby Wyatt of Cambridge designed 24-25 Grafton Street, Dublin … today it is stripped of its original ground-floor shopfront (Photograph: Patrick Comerford)
Thomas Wyatt’s younger brother and former pupil, Sir Matthew Digby Wyatt (1820-1877), was an art historian and the first Slade Professor of Fine Art at Cambridge. He too also worked in Ireland, and he designed Nos 24-25 Grafton Street, Dublin, in the ‘Celtic revival’ style for William Longfield.
This building had one of the finest Romanesque façades until the ground floor was vandalised to make way for modern shopfronts. The original shopfront combined details from many churches and cathedrals, including the doorway in Saint Lachtain’s Church, Freshford, Co Kilkenny, crosses from Monasterboice, Co Louth, and the chancel arch and crosses from Saint Mary’s Cathedral, Tuam, Co Galway.
The first and second floors, which have survived, have two super-imposed Romanesque arcades. Above them, the third floor looks like a Venetian loggia. The rich details throughout these three floors include interlaced capitals, keystone masks, foliated string courses, and chevron or saw-tooth ornamentation.
In 1863, the Irish Builder hoped Wyatt would ‘stimulate many an Irish architect to … recreate a national style,’ and praised the building for being ‘at once novel and successful.’
A continuing link
The grave of John Wyatt (died 1820) in Weeford Churchyard (Photograph: Patrick Comerford)
The grave of the journalist Woodrow Wyatt in Weeford Churchyard (Photograph: Patrick Comerford)
As I strolled through Saint Mary’s churchyard in Weeford, I came across other interesting members of the Wyatt family, and more recent family members, including the former amateur cricketer and captain of Warwickshire, Worcestershire and England, Robert Elliott Storey (Bob) Wyatt (1901-1995), and the politician, journalist and chairman of the Tote, Woodrow Wyatt (1918-1997), who was made Lord Wyatt of Weeford by Margaret Thatcher and who is also buried in the churchyard.
The Old Schoolhouse in Weeford continues to celebrate the Wyatt name (Photograph: Patrick Comerford)
Across the country lane from the churchyard, the Wyatt dynasty is remembered in the Wyatt Pavilion, a popular wedding venue incorporated into the bar and restaurant in the old schoolhouse.
Conclusions:
Wyatt windows in a terrace of houses in Rathkeale, Co Limerick (Photograph: Patrick Comerford)
Wyatt windows in the Mall House, the former Comerford family home in Bunclody, Co Wexford (Photograph: Patrick Comerford)
Thomas Wyatt has been described unfairly by John Betjeman as ‘one of the dullest Victorian architects.’ On the other hand, despite Pugin’s scorn and contempt for James Wyatt, John Betjeman has praised him for his ‘symphony’ of ‘exquisite plaster, marble and painted details.’
James Wyatt has been acclaimed both as ‘the successor to Robert Adam as England’s most fashionable architect in the classical idiom,’ and for his ‘mastery of the Gothic style.’ Sir Nikolaus Pevsner has called his work at Woolwich ‘one of the most important pieces of military architecture’ in Britain.
But James Wyatt is also controversial, because he is also taken to task for having followed fashions in a superficial way, and to Pugin he was ‘a monster of architectural depravity’ for his insensitive work at Lichfield and other cathedrals.
Little of Wyatt’s work at Lichfield Cathedral survived the later Victorian restoration and rebuilding. Pevsner has pointed out that much of Lichfield Cathedral, as it is today, is George Gilbert Scott’s work, including mouldings, capitals and statues, and most of the window tracery.
The finest surviving works by the Wyatt family in Staffordshire are Shugborough and Swinfen Hall.
If you wish to see their legacy in this part of Staffordshire, then visit Swinfen Hall, take a stroll through Weeford, or admire the work in Lichfield of James Wyatt’s pupil, Joseph Potter (1756-1842), including Newtown’s College in the Close (1800), the Causeway Bridge at Bird Street (1816), and Holy Cross Church, Upper Saint John Street, Lichfield (1835).
Potter’s other works in Lichfield and the surrounding area include:
● Christ Church, Burntwood (1819-1820);
● Chetwynd Bridge, Alrewas (1824);
● Freeford Hall, enlarged for the Dyott family (1826-1827);
● The High Bridge, Armitage (1829-1830);
● Saint John Baptist Roman Catholic Church, Tamworth (1829-1830).
His son, Joseph Potter Jnr. (1797-1875), took over his architectural practice and designed the Guildhall (1846-1848) and the Clock Tower (1863) in Lichfield.
Appendix 1: Wyatt works in Staffordshire:
Benjamin Wyatt I (1709-1772):
Blackbrook Farmhouse, Weeford (pre 1750), Wyatt family home in Weeford.
Swinfen Hall (1755-1757), for Samuel Swinfen.
Soho House, Handsworth (1769) for Matthew Boulton.
Benjamin Wyatt senior’s other works in Staffordshire include the General Hospital in Foregate Street, Stafford (1766-1771).
Samuel Wyatt (1737-1807):
Soho House (1789), extended for Matthew Boulton.
Shugborough House (1790, 1806), Milford Lodges and portico 1794 in front of 1693 house.
James Wyatt (1746-1813):
Lichfield Cathedral (1788-1795): restoration work.
Packington Hall, for the Babington and Levett families.
Little Aston Hall (late 18th century), rebuilt by Edward J Payne (1857-1859).
Soho House (1796), added main entrance front for Matthew Boulton.
Saint Mary’s Church, Weeford (1802).
Alton Towers (Pevsner is unable to determine the extent of his contribution).
Canwell Hall: added two wings (demolished 1957).
Thomas Wyatt (1807):
Saint John the Baptist Church, Tixall (1849), Wyatt and Brandon, commissioned by John Chetwynd Talbot.
Saint Thomas Church, Wednesfield (1842-1843), chancel by Wyatt and Brandon, burnt in 1902, rebuilt by FT Beck (1903).
Appendix 2: A search in vain
The Weeford Parish Register records the four children of James Wyatt (1717-1783) and his wife Elizabeth Somerford or Sommerford. This James Wyatt was a son of John Wyatt (1675-1742) and Jane Jackson (1677-1739). He was the youngest child in a family of eight sons and one daughter, and he was a younger brother of William Wyatt (1702-1772) and Benjamin Wyatt (1709-1772), the ancestors of the Wyatt architectural dynasty.
James Wyatt and John Wyatt, probably twins, the sons of James Wyatt and Elizabeth Somerford, were baptised on 22 January 1760. Infant mortality also struck this couple, and the two boys died later that year: John was buried on 23 September and James was buried on 20 December 1760. The baptism of a daughter Mary in 1762 is not noted, although the register records her burial in Weeford later that year on 22 October 1762, without naming her parents. A third son, also James Wyatt, son of James Wyatt and Elizabeth Somerford, was baptised on 24 May 1763. A fourth son, John Wyatt, son of James Wyatt and Elizabeth Sommerford, was baptised in Weeford on 27 December 1765.
Despite the heartbreak of infant mortality, James and Elizabeth appear to have been determined to keep the names James and John in the family. The second John Wyatt died in 1791.
James Wyatt was buried in Weeford on 15 August 1783. An entry on 23 February 1804 records: ‘Elizabeth Somerford from Lichfield, bur[ied], Copied to here.’ This is probably his widow, although this is not clear from the burial register; if she is his widow, one wonders why her married name is not used.
Weeford is less than 10 miles south of Comberford, in the neighbouring parish of Wigginton, and there is at least one record showing how close the two villages are with the burial of ‘John, s[on] of Edw[ard] Lakin of Cumberford’ on 27 November 1726.
As the register shows, the spelling of surnames did not become standardised until later in the 19th century, and I wondered whether some descendants of the Comberford family of Comberford that I had not known of may have continued to live in this part of Staffordshire for longer than my researches had shown.
Indeed, it would have been interesting to come across a marriage between the Wyatt and Comerford families, just at a time when the Comerfords were introducing Wyatt-style windows to the domestic architecture of Newtownbarry (Bunclody).
But I was quickly dissuaded. Perhaps Sommerford and Somerford were not misspellinsg for Comberford or Comerford, but derived from Somerford, about 18 miles west of Weeford and a mile east of Brewood, the same Somerford that also gave its name to Somerford Place in Willenhall, where Norman W Tildesley, the editor of this volume, lived in the 1950s.
Thomas Somerford of Somerford Hall, his wife, his mother and his children were Quakers by the 1680s. But the Somerford family had sold or lost Somerford Hall by 1705. If Elizabeth Wyatt is descended from that family I have yet to discover how.
Some sources:
‘The Wyatt Dynasty’, the Victorian Web, http://www.victorianweb.org/art/architecture/misc/wyattdyn.html (last accessed 22 April 2018).
Rosemary Hill, God’s Architect: Pugin and the Building of Romantic Britain (London: Penguin, 2007).
(Sir) Nikolaus Pevsner, Staffordshire, The Buildings of England (Harmondsworth Penguin, 1974).
John Martin Robinson, The Wyatts: An Architectural Dynasty (Oxford: Oxford University Press, 1979).
Norman W Tildesley (ed), Weeford Parish Registers, Baptism, Marriages, Burials 1562-1812 (Wednesbury: Staffordshire Parish Registers Society, 1955).
Reginald Turnor, Nineteenth Century Architecture in Britain (London: Batsford, 1950).
Chris Woodcock, Notes on a line of the Galloway Family (2016).
Biographical Note:
(Revd Canon Professor) Patrick Comerford is an Anglican priest living in retirement in Stony Stratford, Buckinghamshire. He is a former professor at Trinity College Dublin, lectured in church history and liturgy at the Church of Ireland Theological Institute, and spent many years in ministry in the Church of Ireland. He has family links with the Tamworth area that stretch back generations and centuries. He blogs daily at www.patrickcomerford.com, where many of his postings are about life, history and architecture in the Tamworth and Lichfield area.
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