Showing posts with label Whitby. Show all posts
Showing posts with label Whitby. Show all posts

12 July 2026

Saint Hilda’s Church in
Crofton Park is said to be
‘one of the best Edwardian
churches in London’

Saint Hilda’s Church in the Crofton Park area of Brockley was designed by FH Greenaway and JE Newberry and built in 1905-1908 (Photograph: Patrick Comerford, 2026)

Patrick Comerford

When I was I Brockley last week, visiting Comerford Road and Saint Mary Magdalen Church, I also visited the neighbouring Church of England parish church, Saint Hilda’s Church in the Crofton Park area of Brockley.

Saint Hilda’s Church was designed by FH Greenaway and JE Newberry and was built in 1905-1908. The Grade II listed church is built of Crowborough brick with Chilmark stone dressings and is seen as a fine example of Arts and Crafts ideas superimposed onto Gothic church design. The church has been listed as an ambitious example of an Arts and Crafts Gothic Edwardian suburban parish church, and as the most notable example of a church by Greenaway and Newberry.

In its listing, English Heritage describes Saint Hilda’s as one of the best Edwardian churches in London, interpreting traditional form and detail in an innovative manner. The architectural historian Gavin Stamp say it is one of two ‘remarkable and inventive buildings’ that distinguish this part of South London, the other being the Horniman Museum in Forest Hill.

The church dedication to Saint Hilda (614-680), the founding Abbess of Whitby in 657, a double monastery of monks and nuns, is unusual. She is depicted in a sculpture at top of the east façade, and inside the church in a stained-glass window, a statue, a banner and hangings.

Saint Hilda’s Church seen from the south-west corner (Photograph: Patrick Comerford, 2026)

Although Saint Hilda’s has been a separate parish since 1900, it is closely linked to over 1,000 years of church history in Lewisham. Saint Mary’s Church, Lewisham, from which Saint Hilda’s parish was formed, dates back to the year 918, when Elfrida, daughter of King Alfred the Great, bequeathed the Manor of Lewisham to the Abbot of Ghent, who may have built the first Saint Mary’s Church in Lewisham.

Originally Lewisham parish shared the same boundaries as the present borough, apart from the ancient parish of Lee, and for many centuries Saint Mary’s was the only church in the area. The 19th century brought many changes, and by the late 1880s the ancient parish of Lewisham was subdivided into 16 separate parishes to meet the needs of the growing population.

Crofton Park is part of Brockley, but it was not until the railway station was built and named Crofton Park that the district became known as Crofton Park. In the early 1890s, the Revd Samuel Bickersteth (1857-1937), who had become Vicar of Lewisham in 1891, embarked on providing the district with a church of its own. Bickersteth later became Vicar of Leeds and then a canon of Canterbury and a chaplain to George V.

With the support of the Morley Trustees, a site was secured to build the Mission Church, followed by a permanent church and a parsonage. Work on building a temporary church began by mid-1899, and it was opened by Bishop Edward Stuart Talbot of Rochester on 22 May 1900. The new parish of Saint Hilda, Crofton Park, was formed on 17 September 1900, with the Revd John Hartforth Jacques as the first vicar.

The Crucifix Gate at Saint Hilda’s Church … one of two ‘remarkable and inventive buildings’ that distinguish its part of South London (Photograph: Patrick Comerford, 2026)

Saint Hilda’s was the first of a group of churches built by Greenaway and Newberry for the new Diocese of Southwark and it is probably their most notable church, inspiring the later Saint Martin’s, Dagenham, by Newberry and Fowler and built in 1932.

The church is an example of Arts and Crafts ideas imposed on a Gothic form, and this produces a building that is a rich synthesis of later 19th century secular and church design. Saint Hilda’s was inspired by a wide range of architects and seminal buildings, such as the demolished Saint Agnes, Kennington (1874-1877), designed by GG Scott junior.

FH Greenaway (1869-1935) was articled to Sir Aston Webb, and JE Newberry (1862-1950) to Edward Hide. They went into partnership in 1904, and their work reflects the rich diversity in later 19th century church architecture.

Other early 20th century church works by Greenaway and Newberry include the church hall at Saint Faith, Herne Hill (1907), the enlarged mediaeval church of Saint Nicholas, Plumpstead (1907-1908), All Saints, Hampton (1908), Saint Peter’s, Wimbledon (1911-1912), and Saint John the Baptist, Sutton (1915). After Greenaway retired in 1927, Newberry entered into partnership with CW Fowler and retired in 1946.

Saint Hilda’s was built on a corner site beside the earlier mission church that is now the church hall. The new church was consecrated by Bishop Talbot, by then Bishop of the new Diocese of Southwark, on 3 June 1908. A new vicarage was built in 1911.

The robust tower set on the corner with Brockley Road has an octagonal base designed for an intended turret or spire (Photograph: Patrick Comerford, 2026)

Saint Hilda’s is built of brown Crowborough brick with Chilmark stone dressings, it has Welsh slate roofs, while the interior was originally of exposed yellow washed brick with Corsham Bathstone dressings, but has been painted, probably over limewash.

The church has a five-bay nave with broad aisles leading to a long chancel in the High Church manner. The Lady Chapel is in a shallow north transept that opens onto the chancel.

The church has a monumental east end and a tower set on the corner of the site overlooking Brockley Road. The robust square tower with polygonal battered buttress turrets has an octagonal base designed for an intended turret or spire, with flush chequer-work brick and limestone panels and horizontal stone bands.

The south face of the tower has three ground floor windows under recessed brick arches, between brick buttress shafts but linked by a deep stone cill. The lower stage is enriched by flush stone bands. Above is a tall tripartite window. The bell chamber has narrow louvred lights with traceried heads.

The tower was commissioned after a generous donation, but its height was determined by its position on the footings of the already planned south transept.

The figure of Saint Hilda on the east front is by the Scottish sculptor Albert Hemstock Hodge (Photograph: Patrick Comerford, 2026)

The east end has battered angle buttresses linked at the head to the main building by a stone saddle. A shallow east window is set high on the elevation between tall, facetted shafts that run the full height of the building. Above it is a carved stone niche containing the figure of Saint Hilda, by the Scottish sculptor Albert Hemstock Hodge (1875-1918), under a gable cross. To each side, and set below the level of the east window, are narrow lancets under ogee stone heads with tall finials.

Under the easternmost window on the south side is an entrance set back under a shallow stone arch. The south-west gable porch fills a full bay and has a pair of doors on the east side.

The nave is strongly horizontal, under deep swept eaves without a clerestorey, which brings the roofline in scale with the neighbouring houses. Three triangular louvred roof lights are set at the junction of the nave and aisles.

The nave has five bays, with large windows each under a broad semicircular brick arch with a narrow tile hood. Each has five lights of panel tracery, in an early 20th century interpretation of a traditional form, with blind panels to each side, all with a continuous stone cill. They are set between battered brick buttresses with stone dressings at cill level.

In contrast to the tall, enriched east face, the west end is relatively sparse with brick battered buttresses with minimal stone dressings. The west window has panel tracery under a slightly pointed arch. The aisle windows are shallow under broad semicircular arches and similar to the nave windows.

Inside Saint Hilda’s Church, facing the Chancel, High Altar and east end (Photograph: Patrick Comerford, 2026)

Inside Saint Hilda’s, the nave arcade has tall simple octagonal arches with chamfers which die into the piers, between narrow shafts that rise to the wall plate.

The aisles are wide and lead to the north transept and the base of the tower to the south. The chancel arch is similarly treated and frames a wide but long chancel that was laid out in Anglo-Catholic tradition, with steps rising to the chancel and again to the sanctuary.

The chancel was enclosed by low stone screens to each side that have since been reduced, and gates that have been removed. There is a crypt beneath the chancel.

The chancel windows are small but have long deep sloping cills, said to reduce glare from the morning sun, and allow for a tall reredos in a timber frame under a shallow canopy and faced with fabric by William Morris, some of which survives.

The chancel floor is of Portland stone and green Westmorland slate; the sanctuary floor and steps are of Sicilian marble and green slate. The oak choir stalls by JE Newberry have carved front panels. The pulpit is also of oak and is set against the north chancel arch.

The font at the west end is octagonal with shafts and standing on a plain octagonal stepped base, and with a plain octagonal honey-coloured alabaster bowl. The nave, aisle and transept floors are of woodblock, parquet and large red tiles.

The stained glass in the chancel is by Henry Holliday. The organ loft is set above the south side of the chancel over a narrow ambulatory, and the organ is in the north transept. The fittings include an oak and aluminium altar cross and candlesticks designed by Newberry, made by the Artificers’ Guild. The nave chairs date from 1910.

Inside Saint Hilda’s Church, facing the font and the west end (Photograph: Patrick Comerford, 2026)

Saint Hilda’s parish suffered many losses during World War II (1939-1945). Both the vicarage and the assistant priest’s house were destroyed in September 1944 and the Parish Hall was badly damaged. The church suffered less severely, the church and parish hall were restored and the vicarage was rebuilt in 1951

The golden jubilee of the church was celebrated in 1958 by placing of the tester over the High Altar, and renewing the hangings and carpeting in the Sanctuary. Since then, coloured hangings that change with the seasons in the Church Calendar have been made to augment the red and gold hangings of 1958.

The crypt, the first part of the church to be built in 1905, housed vestries and a chapel.

The church was refurbished in the 1970s, and the internal brickwork and most of the stonework has been limewashed (1950s) and painted (1970s).

A children’s corner installed in memory of the dead of World War II was removed when parish rooms and a lobby were built inside the church in 1994. However, the statue of the Infant Christ was refurbished and placed in the new entrance lobby.

In the Lady Chapel in the north transept (Photograph: Patrick Comerford, 2026)

During a serious burglary in 1996, the eagle lectern, statues of Saint Mary and Saint John that were part of the rood beam in the former Saint Cyprian’s Church, one of the large candle sticks before the High Altar and other items were stolen. The processional cross was later found snapped in two and thrown away on the railway bank at Crofton Park station.

A new statue of Saint Hilda was installed in 1998, and a new statue of Saint Mary placed in a shrine in the north aisle was a gift from Our Lady and Saint George Church, Walthamstow. A new banner of Saint Hilda was acquired in 2000.

The church hall beside the church was originally built as a temporary mission church in 1899-1900. It too was designed by JE Newberry in the Arts and Crafts style it is also Grade II listed.

The war memorial in front of the church is in the form of a granite Celtic cross and is inscribed with 141 names of the war dead. It was unveiled on 29 May 1920 by General Sir Ian Hamilton and dedicated by William Hough, Bishop of Woolwich, who had once been in charge of the Corpus Christi College Cambridge Mission on the Old Kent Road and was then Vicar of Lewisham. One woman’s name included in the list is that of Rosabelle Stanley, a nursing sister.
The war memorial in front of the church was unveiled in 1920 (Photograph: Patrick Comerford, 2026)

• Saint Hilda’s is in Diocese of Southwark and the Revd Canon Julian Sampson has been the Parish Priest and Vicar since September 2025. The worship and liturgy in Saint Hilda’s in the modern Catholic tradition of the Church of England. The Sunday Masses are at 8:30 (Said Mass) at 10:15 am (Solemn Mass, followed by refreshments, tea and coffee at 12 noon). During the week, there is a Said Mass at 10 am on Tuesdays and 7 pm on Thursdays.

Saint Hilda and the Northumbrian poet Cædmon depicted in a window in the narrow ambulatory on the south side of the chancel (Photograph: Patrick Comerford, 2026)

19 November 2025

Daily prayer in the Kingdom Season:
19, Wednesday 19 November 2025

The Parable of the Talents (Luke 19: 11-27) … a stained-glass window in Saint Michael’s Church, Limerick (Photograph: Patrick Comerford)

Patrick Comerford

We are in the Kingdom Season, the time between All Saints’ Day and Advent, and this week began with the Second Sunday before Advent. The calendar of the Church of England in Common Worship today remembers Saint Hilda (680), Abbess of Whitby, and Saint Mechtild (1280), Béguine of Magdeburg.

Later this evening, I hope to join the choir rehearsals in Saint Mary and Saint Giles Church, Stony Stratford. But, before the day begins, before I have breakfast, I am taking some quiet time early this morning to give thanks, to reflect, to pray and to read in these ways:

1, today’s Gospel reading;

2, a short reflection;

3, a prayer from the USPG prayer diary;

4, the Collects and Post-Communion prayer of the day.

‘Well done … you have been trustworthy in a very small thing’ (Luke 19: 17) … coins from the Brooke era in Sarawak that have lost their spending value (Photograph: Patrick Comerford)

Luke 19: 11-28 (NRSVA):

11 As they were listening to this, he went on to tell a parable, because he was near Jerusalem, and because they supposed that the kingdom of God was to appear immediately. 12 So he said, ‘A nobleman went to a distant country to get royal power for himself and then return. 13 He summoned ten of his slaves, and gave them ten pounds, and said to them, “Do business with these until I come back.” 14 But the citizens of his country hated him and sent a delegation after him, saying, “We do not want this man to rule over us.” 15 When he returned, having received royal power, he ordered these slaves, to whom he had given the money, to be summoned so that he might find out what they had gained by trading. 16 The first came forward and said, “Lord, your pound has made ten more pounds.” 17 He said to him, “Well done, good slave! Because you have been trustworthy in a very small thing, take charge of ten cities.” 18 Then the second came, saying, “Lord, your pound has made five pounds.” 19 He said to him, “And you, rule over five cities.” 20 Then the other came, saying, “Lord, here is your pound. I wrapped it up in a piece of cloth, 21 for I was afraid of you, because you are a harsh man; you take what you did not deposit, and reap what you did not sow.” 22 He said to him, “I will judge you by your own words, you wicked slave! You knew, did you, that I was a harsh man, taking what I did not deposit and reaping what I did not sow? 23 Why then did you not put my money into the bank? Then when I returned, I could have collected it with interest.” 24 He said to the bystanders, “Take the pound from him and give it to the one who has ten pounds.” 25 (And they said to him, “Lord, he has ten pounds!”) 26 “I tell you, to all those who have, more will be given; but from those who have nothing, even what they have will be taken away. 27 But as for these enemies of mine who did not want me to be king over them – bring them here and slaughter them in my presence”.’

28 After he had said this, he went on ahead, going up to Jerusalem.

‘Why then did you not put my money into the bank?’ (Luke 19: 23) … a collection of old Greek banknotes (Photograph: Patrick Comerford)

Today’s reflections:

The Gospel reading at the Eucharist this morning (Luke 19: 11-28) is about so much more than wise investment and shrewd dealing.

The catchphrase ‘Loadsamoney’ and the character to go with it were part of the comedy sketches created by the English comedian Harry Enfield on Channel 4 in the 1980s.

‘Loadsamoney’ was an obnoxious Cockney plasterer who constantly boasted about how much money he had to throw away. The character took on a life of his own and adapted the song ‘Money, Money,’ from the musical Cabaret, for a hit single in 1988 and a sell-out live tour.

That year, the Labour leader, Neil Kinnock, used the catchphrase to criticise the policies of the Conservative government of the day and journalists began to refer to the ‘loadsamoney mentality’ and the ‘loadsamoney economy.’

On the other hand, we all know people who are reluctant to flash their cash and who would prefer to stash their cash. We have all heard of people who kept their savings in a mattress, thinking it was safer there than in the bank.

They may never have realised how right they might have been about the banks. But leaving your money under the mattress is not going to put it to work. And, these days, putting my money on deposit in the bank may cost me money rather than earning it. With low deposit rates and taxation at source, you may end up collecting less than you had when you first opened that savings account.

But piling up your money has its risks too. At a time of rapid inflation in war-time Greece and Germany, people who saved their money as banknotes found it quickly depreciated in value. I have enough 5 million drachmai notes to make my two sons multi-millionaires. Sad to say, those notes date from the 1940s and the only value they have today is mere curiosity value.

Saving them in the bank, or piling them up under the mattress would have earned nothing for their original owners.

And yet, many businesses and many people continue to feel the financial pinch created some years ago by the pandemic. Shops and businesses closed, household incomes went down, economic activity was in freefall, and some people never really recovered.

The parable we are reading this morning is set in the realm of finance. Before leaving on a journey, a master entrusts his servants (that word deacon again) with his money, each according to his ability.

A talent (τάλαντον, tálanton) was a lot of money – enough to make any one of those slaves a millionaire, and enough to make them fret and worry about the enormity with which he had been entrusted.

One source says a talent was the equivalent of more than 15 years’ wages for a labourer. Another suggests a talent was worth the equivalent of 7,300 denarii. With one denarius equal to a day’s pay, a talent would work out at more than 26 years’ wages. So a talent was extremely valuable, and the slave who was given five talents was given 85 to 130 years’ wages, vastly more than he could ever imagine earning in lifetime.

Two servants invest the money they have been entrusted with and earn more, but the third simply buries it.

When the master returns, he praises the investors. He says they will be made responsible for many things, and will enter into the joy of their master.

But the third slave, admitting that he was afraid of his master’s wrath, simply returns the original sum. The master chastises him for his wickedness and laziness. He loses not only what he has been given but is also condemned to outer darkness.

What would have happened to the two investors who took risks with vast sums of money had they lost everything?

There was an old maxim that you ‘must speculate to accumulate.’ But every investor knows there are risks, and the greater the risk the higher the interest rates that are promised.

What if they had overstepped their master’s expectations in the risks they had taken?

What if this bondholder had been burned because of the folly of two of his risk-takers, and only one had been a careful steward? After all, there is a rabbinical maxim that commends burying money to protect it.

If this parable is about the kingdom of heaven, if the master stands for God and the servants for different kinds of people, what lesson does it teach us?

Does God reward us for our works but behave like a stern judge when we keep faith without taking risks?

Will we be judged by our work?

Will failure to use what God gives us result in punishment and our separation from God?

Of course, we cannot imagine that the two slaves who traded with their talents and produced a profit were engaged in reckless trading and speculation, still less in reckless gambling.

What was the third slave doing with his time after he buried his talent? Was he doing any other work on behalf of the master? Is he chided for his refusal to invest or speculate, or for his refusal to work, his laziness?

In this, did he show disdain for his master?

Is my relationship with God one of trust and gratitude? Or do K fear God to the point of thinking of God as the source of injustice?

What talents and gifts has God entrusted me with?

Are they mine? Or are they God’s?

Am I using or investing them to my fullest ability?

Saint Hilda (614-680) depicted in a window in Saint Mary’s Church, Whitby … she is remembered in ‘Common Worship’ on 19 November (Photograph: Patrick Comerford)

Today’s Prayers (Wednesday 19 November 2024):

The theme this week (16 to 22 November) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘In the Shadow of the Carneddau’ (pp 56-57). This theme was introduced on Sunday with Reflections from Bishop Andrew John, who stepped down as Archbishop of Wales and Bishop of Bangor on 27 June.

The USPG Prayer Diary today invites us to pray:

Pray for those in polluting industries for courage and wisdom to make incremental change.

The Collect:

Eternal God,
who made the abbess Hilda to shine like a jewel in our land
and through her holiness and leadership
blessed your Church with new life and unity:
help us, like her, to yearn for the gospel of Christ
and to reconcile those who are divided;
through him who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Post-Communion Prayer:

Merciful God,
who gave such grace to your servant Hilda
that she served you with singleness of heart
and loved you above all things:
help us, whose communion with you
has been renewed in this sacrament,
to forsake all that holds us back from following Christ
and to grow into his likeness from glory to glory;
through Jesus Christ our Lord.

Yesterday’s Reflections

Continued Tomorrow

Whitby Abbey where Saint Hilda played a crucial role at the Synod of Whitby in the year 664 (Photograph: Patrick Comerford, 2023)

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

19 November 2024

Daily prayer in the Kingdom Season:
20, Wednesday 20 November 2024

The Parable of the Talents (Luke 19: 11-27) … a stained-glass window in Saint Michael’s Church, Limerick (Photograph: Patrick Comerford)

Patrick Comerford

We are in the Kingdom Season, the time between All Saints’ Day and Advent, and this week began with the Second Sunday before Advent. The calendar of the Church of England in Common Worship today remembers Saint Edmund (870), King of the East Angles, Martyr, and Priscilla Lydia Sellon (1876), a Restorer of the Religious Life in the Church of England.

The long odyssey back from Kuching continues today. We travelled on overnight from Singapore to Paris, and we are booked on a flight later this morning from Paris to Birmingham, hoping to be home in Stony Stratford by the afternoon, perhaps even for time for the choir rehearsal in Saint Mary and Saint Giles Church.

But, before the day begins, before I look for breakfast in Charles de Gaulle Airport, I am taking some quiet time early this morning to give thanks, to reflect, to pray and to read in these ways:

1, today’s Gospel reading;

2, a short reflection;

3, a prayer from the USPG prayer diary;

4, the Collects and Post-Communion prayer of the day.

‘Well done … you have been trustworthy in a very small thing’ (Luke 19: 17) … coins from the Brooke era in Sarawak that have lost their spending value (Photograph: Patrick Comerford, 2024)

Luke 19: 11-28 (NRSVA):

11 As they were listening to this, he went on to tell a parable, because he was near Jerusalem, and because they supposed that the kingdom of God was to appear immediately. 12 So he said, ‘A nobleman went to a distant country to get royal power for himself and then return. 13 He summoned ten of his slaves, and gave them ten pounds, and said to them, “Do business with these until I come back.” 14 But the citizens of his country hated him and sent a delegation after him, saying, “We do not want this man to rule over us.” 15 When he returned, having received royal power, he ordered these slaves, to whom he had given the money, to be summoned so that he might find out what they had gained by trading. 16 The first came forward and said, “Lord, your pound has made ten more pounds.” 17 He said to him, “Well done, good slave! Because you have been trustworthy in a very small thing, take charge of ten cities.” 18 Then the second came, saying, “Lord, your pound has made five pounds.” 19 He said to him, “And you, rule over five cities.” 20 Then the other came, saying, “Lord, here is your pound. I wrapped it up in a piece of cloth, 21 for I was afraid of you, because you are a harsh man; you take what you did not deposit, and reap what you did not sow.” 22 He said to him, “I will judge you by your own words, you wicked slave! You knew, did you, that I was a harsh man, taking what I did not deposit and reaping what I did not sow? 23 Why then did you not put my money into the bank? Then when I returned, I could have collected it with interest.” 24 He said to the bystanders, “Take the pound from him and give it to the one who has ten pounds.” 25 (And they said to him, “Lord, he has ten pounds!”) 26 “I tell you, to all those who have, more will be given; but from those who have nothing, even what they have will be taken away. 27 But as for these enemies of mine who did not want me to be king over them – bring them here and slaughter them in my presence”.’

28 After he had said this, he went on ahead, going up to Jerusalem.

‘Why then did you not put my money into the bank?’ (Luke 19: 23) … a collection of old Greek banknotes (Photograph: Patrick Comerford)

Today’s reflection:

The Gospel reading at the Eucharist this morning (Luke 19: 11-28) is about so much more than wise investment and shrewd dealing.

The catchphrase ‘Loadsamoney’ and the character to go with it were part of the comedy sketches created by the English comedian Harry Enfield on Channel 4 in the 1980s.

‘Loadsamoney’ was an obnoxious Cockney plasterer who constantly boasted about how much money he had to throw away. The character took on a life of his own and adapted the song ‘Money, Money,’ from the musical Cabaret, for a hit single in 1988 and a sell-out live tour.

That year, the Labour leader, Neil Kinnock, used the catchphrase to criticise the policies of the Conservative government of the day and journalists began to refer to the ‘loadsamoney mentality’ and the ‘loadsamoney economy.’

On the other hand, we all know people who are reluctant to flash their cash and who would prefer to stash their cash. We have all heard of people who kept their savings in a mattress, thinking it was safer there than in the bank.

They may never have realised how right they might have been about the banks. But leaving your money under the mattress is not going to put it to work. And, these days, putting my money on deposit in the bank may cost me money rather than earning it. With low deposit rates and taxation at source, you may end up collecting less than you had when you first opened that savings account.

But piling up your money has its risks too. At a time of rapid inflation in war-time Greece and Germany, people who saved their money as banknotes found it quickly depreciated in value. I have enough 5 million drachmai notes to make my two sons multi-millionaires. Sad to say, those notes date from the 1940s and the only value they have today is mere curiosity value.

Saving them in the bank, or piling them up under the mattress would have earned nothing for their original owners.

And yet, many businesses and many people continue to feel the financial pinch created some years ago by the pandemic. Shops and businesses closed, household incomes went down, economic activity was in freefall, and some people never really recovered.

The parable we are reading this morning is set in the realm of finance. Before leaving on a journey, a master entrusts his servants (that word deacon again) with his money, each according to his ability.

A talent (τάλαντον, tálanton) was a lot of money – enough to make any one of those slaves a millionaire, and enough to make them fret and worry about the enormity with which he had been entrusted.

One source says a talent was the equivalent of more than 15 years’ wages for a labourer. Another suggests a talent was worth the equivalent of 7,300 denarii. With one denarius equal to a day’s pay, a talent would work out at more than 26 years’ wages. So a talent was extremely valuable, and the slave who was given five talents was given 85 to 130 years’ wages, vastly more than he could ever imagine earning in lifetime.

Two servants invest the money they have been entrusted with and earn more, but the third simply buries it.

When the master returns, he praises the investors. He says they will be made responsible for many things, and will enter into the joy of their master.

But the third slave, admitting that he was afraid of his master’s wrath, simply returns the original sum. The master chastises him for his wickedness and laziness. He loses not only what he has been given but is also condemned to outer darkness.

What would have happened to the two investors who took risks with vast sums of money had they lost everything?

There was an old maxim that you ‘must speculate to accumulate.’ But every investor knows there are risks, and the greater the risk the higher the interest rates that are promised.

What if they had overstepped their master’s expectations in the risks they had taken?

What if this bondholder had been burned because of the folly of two of his risk-takers, and only one had been a careful steward? After all, there is a rabbinical maxim that commends burying money to protect it.

If this parable is about the kingdom of heaven, if the master stands for God and the servants for different kinds of people, what lesson does it teach us?

Does God reward us for our works but behave like a stern judge when we keep faith without taking risks?

Will we be judged by our work?

Will failure to use what God gives us result in punishment and our separation from God?

Of course, we cannot imagine that the two slaves who traded with their talents and produced a profit were engaged in reckless trading and speculation, still less in reckless gambling.

What was the third slave doing with his time after he buried his talent? Was he doing any other work on behalf of the master? Is he chided for his refusal to invest or speculate, or for his refusal to work, his laziness?

In this, did he show disdain for his master?

Is my relationship with God one of trust and gratitude? Or do K fear God to the point of thinking of God as the source of injustice?

What talents and gifts has God entrusted me with?

Are they mine? Or are they God’s?

Am I using or investing them to my fullest ability?

Saint Edmund depicted in a window in Christ Church Cathedral, Dublin … he is remembered in ‘Common Worship’ on 20 November (Photograph: Patrick Comerford)

Today’s Prayers (Wednesday 20 November 2024):

The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Coming Together for Climate Justice’. This theme was introduced on Sunday with Reflections by Linet Musasa, HIV Stigma and Discrimination Officer, Anglican Council of Zimbabwe.

The USPG Prayer Diary today (Wednesday 20 November 2024) invites us to pray:

We pray for churches, communities and all the vulnerable people that have been impacted by climate change.

The Collect:

Eternal God,
whose servant Edmund kept faith to the end,
both with you and with his people,
and glorified you by his death:
grant us such steadfastness of faith
that, with the noble army of martyrs,
we may come to enjoy the fullness of the resurrection life;
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.

Post-Communion Prayer:

God our redeemer,
whose Church was strengthened by the blood of your martyr Edmund:
so bind us, in life and death, to Christ’s sacrifice
that our lives, broken and offered with his,
may carry his death and proclaim his resurrection in the world;
through Jesus Christ our Lord.

Yesterday’s Reflection

Continued Tomorrow

Saint Edmund depicted in a window in Saint Mary’s Church in Whitby, Yorkshire (Photograph: Patrick Comerford, 2023)

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

18 November 2024

Daily prayer in the Kingdom Season:
19, Tuesday 19 November 2024

James Tissot, ‘Zacchaeus in the Sycamore Awaiting the Passage of Jesus’ (Brooklyn Museum)

Patrick Comerford

We are in the Kingdom Season, the time between All Saints’ Day and Advent, and this week began with the Second Sunday before Advent. The calendar of the Church of England in Common Worship today remembers Hilda, Abbess of Whitby (680), and Mechtild, Béguine of Magdeburg, Mystic (1280).

The long odyssey back from Kuching continues today. We have been staying overnight in Singapore, and we are booked on an overnight flight late this evening, arriving in Paris early tomorrow morning.

But, before the day begins, before I have another look around Singapore, I am taking some quiet time early this morning to give thanks, to reflect, to pray and to read in these ways:

1, today’s Gospel reading;

2, a short reflection;

3, a prayer from the USPG prayer diary;

4, the Collects and Post-Communion prayer of the day.

Jesus calls Zacchaeus down from the sycamore tree (Illustration © Henry Martin)

Luke 19: 1-10 (NRSVA):

1 He entered Jericho and was passing through it. 2 A man was there named Zacchaeus; he was a chief tax-collector and was rich. 3 He was trying to see who Jesus was, but on account of the crowd he could not, because he was short in stature. 4 So he ran ahead and climbed a sycomore tree to see him, because he was going to pass that way. 5 When Jesus came to the place, he looked up and said to him, ‘Zacchaeus, hurry and come down; for I must stay at your house today.’ 6 So he hurried down and was happy to welcome him. 7 All who saw it began to grumble and said, ‘He has gone to be the guest of one who is a sinner.’ 8 Zacchaeus stood there and said to the Lord, ‘Look, half of my possessions, Lord, I will give to the poor; and if I have defrauded anyone of anything, I will pay back four times as much.’ 9 Then Jesus said to him, ‘Today salvation has come to this house, because he too is a son of Abraham. 10 For the Son of Man came to seek out and to save the lost.’

Do we neglect Christ’s presence in Word and Sacrament too often? … an icon of the Last Supper in a shop window in Rethymnon (Photograph: Patrick Comerford, 2024)

Today’s reflection:

The Gospel reading at the Eucharist this morning is a reminder that the oppressed, the small people, those who are made to feel small by others, especially the proud and the violent, are truly cared for by God, have the promise of new life, and are invited into the kingdom.

In this reading (Luke 19: 1-10), Zacchaeus is despised both as a tax collector and as a man who is ‘short in stature.’ Both his occupation and his physique squeeze him to the margins and put him outside the community of faith. Yet, he is seen by Christ not as he seems to others, but as God sees him to truly be.

In the previous chapter in Saint Luke’s Gospel, we read the parable of the Pharisee and the tax collector praying in the Temple (Luke 18: 9-14). I sometimes ask: what if Zacchaeus was the model for that publican, that tax collector.

The story of Zacchaeus is a fast-moving story: every verse from verse 1 to 7, in the original Greek, begins with the word καὶ (kai, and), indicating that the pace has heightened, the story is speeding up, we are moving closer to the climax of this Gospel.

Christ is about to set out from Jericho to Jerusalem. From Jericho, the road is going to be uphill and more treacherous: remember that it is on this road between Jericho and Jerusalem that a certain man is mugged and left for dead until the Good Samaritan passes by (Luke 10: 25-37).

Jericho was a major resting place or stopping point on a main trade route, making it a lucrative and profitable location both for tax collectors and for bandits.

But Jericho has other significance: the walls of Jericho fell down at the call of the trumpets (see Joshua 6). So, in this reading, after Christ passes through the walls of Jericho, his call breaks down all the walls people erect around themselves, individually and collectively.

Who is Zacchaeus?

Certainly, Zacchaeus is not any run-of-the-mill tax collector. He is the ἀρχιτελώνης (architelonis), the chief tax collector, and so by contract had the right to collect revenues throughout this district. His name (Ζακχαῖος, Zakchaios) means pure, but his neighbours would have despised him, not only because they believed he squeezed the last drachma and the last lepta out of widows and children, but because they would also have seen him as a collaborator with the Roman administration.

There, a man who wants to see Christ is probably pushed to the back of the crowd for two reasons that count him out: he is small in stature, and he is a tax collector.

The physical problem shows how Zacchaeus is pushed to the margins by those who should have counted him into their social and religious community. He is of little stature not just physically, but socially too.

Can you imagine yourself as a little child trying to see a great parade or a football match when you were small?

Did everyone want to let you through?

Or did you not count? Did no-one stand aside for you?

No-one is going to stand aside for Zacchaeus. They belittle him, and they probably think he deserves it – after all, the taxes he collects support the Roman occupation and administration.

But Zacchaeus overcomes, rises above, his exclusion, by climbing the tree – is there a symbolic reference here to clinging to the Cross? In any case, Zacchaeus climbs the tree to see Jesus – something you could imagine a child doing, but surely not the sort of thing a well-paid civil servant should be seen doing?

Zacchaeus sees Jesus and Jesus sees Zacchaeus.

And Jesus invites himself not just to dine with Zacchaeus, but to stay with him: ‘Zacchaeus, make haste and come down, for I must stay at your house today’ (verse 5).

Normally, it is the potential host rather than the intended guest who does the inviting. So once again, Jesus the Guest becomes Jesus the Host.

Zacchaeus is delighted. But the good burghers of Jericho are unsettled. They murmur that Jesus is heading off to dine with sinners.

We are so self-righteous at times in our churches that I am worried we are in danger of being unwilling to welcome those who would be seen today as the little people.

One priest I know in a comfortable parish challenged his parishioners, who are very generous in their giving, especially when it comes to development agencies, mission agencies and what we once called Third World causes. He asked them how they would react if refugees or asylum seekers were moved into a vacant hotel or hostel in the parish on a Saturday night, and all of them presumed to come to church on the following Sunday morning.

In welcoming Jesus, Zacchaeus has what can only be described as a conversion experience.

The NRSV translation tells us that he promises to amend his ways and that, in the future, he will give half his possessions to the poor, and return anything extra he has squeezed out of people when he has been collecting taxes.

Unfortunately, the NRSV translation is a little inaccurate here. Zacchaeus makes no such promise about the future. He says, in the original Greek, that this is what he is doing in the present – the present tense is used.

If he is telling the truth, then Zacchaeus has been grossly misrepresented, misunderstood and libelled by his neighbours and within his own community, even at the point where he is dining with Jesus.

The present tense is important. For this day, on this day, Christ affirms that Zacchaeus too is a child of Abraham, that he too is an heir to those promises made long, long ago to Abraham.

Those who needed conversion were not Zacchaeus and others like him on the margins, who were in need of seeing people as Christ sees them.

Christ seeks out the sinners, the lost, those who are excluded, those counted out, and invites them to the heavenly banquet. Like Zacchaeus, they too are brought from the margins into the centre.

The one person everyone thought was outside, is on the inside as far as Christ is concerned. And those who think they are on the inside are in danger of finding that they are on the outside.

Are we welcoming enough, as individuals and as a Church?

How would we feel if Jesus came to our parish next weekend, but decided not to come to our church on Sunday morning, but to go somewhere else?

What if we were left without Christ being present in our church on Sunday morning … in either Word or Sacrament?

How often are we prepared to welcome Christ’s presence among us only in the way we choose, on our terms?

For those of us in what might be described as ‘High Church’ or Anglo-Catholic traditions, do we neglect Christ’s presence in the Word too often?

To those of us in what might be described as ‘Evangelical’ traditions, do we neglect Christ’s presence in the Sacrament too often?

May our faith and love continue to increase and to grow abundantly so that we count in those who are overlooked, those who are not counted in, those who are pushed to the margins.



Today’s Prayers (Tuesday 19 November 2024):

The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Coming Together for Climate Justice’. This theme was introduced on Sunday with Reflections by Linet Musasa, HIV Stigma and Discrimination Officer, Anglican Council of Zimbabwe.

The USPG Prayer Diary today (Tuesday 19 November 2024) invites us to pray:

We thank you for the earth you have created, we pray that you help us to take care of it.

The Collect:

Eternal God,
who made the abbess Hilda to shine like a jewel in our land
and through her holiness and leadership
blessed your Church with new life and unity:
help us, like her, to yearn for the gospel of Christ
and to reconcile those who are divided;
through him who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Post-Communion Prayer:

Merciful God,
who gave such grace to your servant Hilda
that she served you with singleness of heart
and loved you above all things:
help us, whose communion with you
has been renewed in this sacrament,
to forsake all that holds us back from following Christ
and to grow into his likeness from glory to glory;
through Jesus Christ our Lord.

Yesterday’s Reflection

Continued Tomorrow

Saint Hilda of Whitby depicted in a window in Saint Mary’s Church, Whitby … she is celebrated on 19 November (Photograph: Patrick Comerford, 2023)

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

04 March 2024

Daily prayer in Lent with
early English saints:
20, 4 March 2024,
Saint Wilfrid of Ripon

Saint Wilfrid depicted in a stained-glass window in Saint Mary’s Church in Whitby, Yorkshire (Photograph: Patrick Comerford, 2023)

Patrick Comerford

The Season of Lent began on Ash Wednesday (14 February 2024), and yesterday was the Third Sunday in Lent (Lent III, 3 March 2024).

Throughout Lent this year, I am taking time each morning to reflect on the lives of early, pre-Reformation English saints commemorated in Common Worship.

Before this day begins, I am taking some quiet time this morning for reflection, prayer and reading in these ways:

1, A reflection on an early, pre-Reformation English saint;

2, today’s Gospel reading;

3, a prayer from the USPG prayer diary.

Saint Wilfrid (right), with Saint Cuthbert (centre) and Saint Aidan (left), depicted in a stained-glass window in the Church of Saint John Lee near Acomb, Northumberland (Photograph: Mike Quinn / Wikipedia/ CC BY-SA 2.0)

Early English pre-Reformation saints: 20, Saint Wilfrid of Ripon (709), Bishop, Missionary

Saint Wilfrid of Ripon (709), Bishop, Missionary, is commemorated in Common Worship on 12 October. Wilfrid, or Wilfrith, was born in Northumbria ca 633. He was educated at the monastery of Lindisfarne, but disapproved of what he judged to be the Celtic insularity of the monks there.

He travelled to Canterbury and then to Rome, and spent three years at Lyons where he was admitted as a monk. He was appointed Abbot of Ripon and took with him the Roman monastic system and Benedictine Rule, which he immediately introduced. At the Synod of Whitby, his dominance was largely responsible for the victory of the Roman party over the Celts.

When Saint Wilfrid was elected Bishop of York in 664 in succession to Saint Chad, he went to Compiègne to be consecrated by 12 Frankish bishops rather than risk any doubt of schism by being ordained by Celtic bishops. There were upsets first with Saint Chad and then with Archbishop Theodore of Canterbury, but the Roman authorities took his side and he was eventually restored to his see.

After further disputes, he resigned the See of York and became Bishop of Hexham, spending his remaining years at Ripon. His gift to the English Church was to make it more clearly a part of the Church universal, but his manner and methods did not draw people close to him at a personal level. He died on 12 October 709 and was buried in Ripon.

Saint Wilfrid was Bishop of York in 644-678 … York Minster is the second largest Gothic cathedral in Northern Europe (Photograph: Patrick Comerford, 2023)

Luke 4: 24-30 (NRSVA):

24 And he said, ‘Truly I tell you, no prophet is accepted in the prophet’s home town. 25 But the truth is, there were many widows in Israel in the time of Elijah, when the heaven was shut up for three years and six months, and there was a severe famine over all the land; 26 yet Elijah was sent to none of them except to a widow at Zarephath in Sidon. 27 There were also many lepers in Israel in the time of the prophet Elisha, and none of them was cleansed except Naaman the Syrian.’ 28 When they heard this, all in the synagogue were filled with rage. 29 They got up, drove him out of the town, and led him to the brow of the hill on which their town was built, so that they might hurl him off the cliff. 30 But he passed through the midst of them and went on his way.

The Oratory Church of Saint Wilfrid in York, also known as York Oratory (Photograph: Patrick Comerford, 2022)

Today’s Prayers (Monday 4 March 2024):

The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘International Women’s Day Reflection.’ This theme was introduced yesterday by the Right Revd Beverley A Mason, Bishop of Warrington.

The USPG Prayer Diary today (4 March 2024) invites us to pray in these words:

Like the Syro-Phoenician, may we have the courage to transcend mental, spiritual, social and religious boundaries and humbly kneel before the Lord our God, bringing our gifts of faith, hope and love.

The Collect:

Almighty God,
whose most dear Son went not up to joy but first he suffered pain,
and entered not into glory before he was crucified:
mercifully grant that we, walking in the way of the cross,
may find it none other than the way of life and peace;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post-Communion Prayer:

Merciful Lord,
grant your people grace to withstand the temptations
of the world, the flesh and the devil,
and with pure hearts and minds to follow you, the only God;
through Jesus Christ our Lord.

Additional Collect:

Eternal God,
give us insight
to discern your will for us,
to give up what harms us,
and to seek the perfection we are promised
in Jesus Christ our Lord.

Yesterday’s Reflection: Saint Aldhelm, Bishop of Sherborne

Tomorrow: The Venerable Bede

The tower of Saint Wilfrid’s Church, York, with York Minster in the background (Photograph Patrick Comerford, 2022)

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

Last edited: 14 March 2024

28 February 2024

Daily prayer in Lent with
early English saints:
15, 28 February 2024,
Saint Hilda of Whitby

Saint Hilda (614-680), the founding Abbess of Whitby, depicted in a window in Saint Mary’s Church, Whitby (Photograph: Patrick Comerford, 2023)

Patrick Comerford

The Season of Lent began earlier this month on Ash Wednesday (14 February 2024), and this week began with the Second Sunday in Lent (Lent II, 25 February 2024).

Throughout Lent this year, I am taking time each morning to reflect on the lives of early, pre-Reformation English saints commemorated in Common Worship.

Before this day begins, I am taking some quiet time this morning for reflection, prayer and reading in these ways:

1, A reflection on an early, pre-Reformation English saint;

2, today’s Gospel reading;

3, a prayer from the USPG prayer diary.

Whitby Abbey played a crucial role as the venue for the Synod of Whitby in the year 664 (Photograph: Patrick Comerford, 2023)

Early English pre-Reformation saints: 15, Saint Hilda of Whitby

Saint Hilda of Whitby is commemorated in Common Worship on 19 November. She was born in the year 614 of the royal house of Northumbria and was baptised in York at the age of 12 by Saint Paulinus. Encouraged by Saint Aidan of Lindisfarne, she became a religious at the age of 33.

She established monasteries first at Hartlepool and two years later at Whitby. This house became a great centre of learning and was the meeting-place for the important Synod of Whitby in the year 664 at which it was decided to adopt the Roman tradition in preference to Celtic customs.

Although Hilda was a Celt in religious formation, she played a crucial rôle in reconciling others of that tradition to the decision of the Synod of Whitby. She is also remembered as a great educator, exemplified in her nurturing of Cædmon’s gift of vernacular song. She died on 17 November 680.

Cædmon, who was encouraged by Saint Hilda, is commemorated with a cross in Saint Mary’s churchyard in Whitby (Photograph: Patrick Comerford, 2023)

Matthew 20: 17-28 (NRSVA):

17 While Jesus was going up to Jerusalem, he took the twelve disciples aside by themselves, and said to them on the way, 18 ‘See, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and scribes, and they will condemn him to death; 19 then they will hand him over to the Gentiles to be mocked and flogged and crucified; and on the third day he will be raised.’

20 Then the mother of the sons of Zebedee came to him with her sons, and kneeling before him, she asked a favour of him. 21 And he said to her, ‘What do you want?’ She said to him, ‘Declare that these two sons of mine will sit, one at your right hand and one at your left, in your kingdom.’ 22 But Jesus answered, ‘You do not know what you are asking. Are you able to drink the cup that I am about to drink?’ They said to him, ‘We are able.’ 23 He said to them, ‘You will indeed drink my cup, but to sit at my right hand and at my left, this is not mine to grant, but it is for those for whom it has been prepared by my Father.’

24 When the ten heard it, they were angry with the two brothers. 25 But Jesus called them to him and said, ‘You know that the rulers of the Gentiles lord it over them, and their great ones are tyrants over them. 26 It will not be so among you; but whoever wishes to be great among you must be your servant, 27 and whoever wishes to be first among you must be your slave; 28 just as the Son of Man came not to be served but to serve, and to give his life a ransom for many.’

The Synod of Whitby was called in 664 to resolve differences, including the calculation of the date of Easter (Photograph: Patrick Comerford, 2023)

Today’s Prayers (Wednesday 28 February 2024):

The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Lent Reflection: Freedom in Christ.’ This theme was introduced on Sunday by the Revd Bianca Daébs (Igreja Episcopal Anglicana do Brasil).

The USPG Prayer Diary today (28 February 2024) invites us to pray in these words:

Thank you for our Salvation in Christ, and thank you Father, for the freedom we have in him.

The Collect:

Almighty God,
you show to those who are in error the light of your truth,
that they may return to the way of righteousness:
grant to all those who are admitted
into the fellowship of Christ’s religion,
that they may reject those things
that are contrary to their profession,
and follow all such things as are agreeable to the same;
through our Lord Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post-Communion Prayer:

Almighty God,
you see that we have no power of ourselves to help ourselves:
keep us both outwardly in our bodies,
and inwardly in our souls;
that we may be defended from all adversities
which may happen to the body,
and from all evil thoughts which may assault and hurt the soul;
through Jesus Christ our Lord.

Additional Collect:

Almighty God,
by the prayer and discipline of Lent
may we enter into the mystery of Christ’s sufferings,
and by following in his Way
come to share in his glory;
through Jesus Christ our Lord.

Yesterday’s Reflection: Saint Etheldreda, Abbess of Ely

Tomorrow: Saint Cuthbert of Lindisfarne

Whitby Abbey was suppressed in 1539 at the dissolution of the monastic houses (Photograph: Patrick Comerford, 2023)

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

23 February 2024

Daily prayer in Lent with
early English saints:
10, 23 February 2024,
Saint Cedd of Lastingham

Saint Cedd of Lastingham joined Saint Aidan’s monastery in Lindisfarne with his brother, Saint Chad of Lichfield

Patrick Comerford

The Season of Lent began last week with Ash Wednesday (14 February 2024), and we began this week with the First Sunday in Lent (Lent I, 18 February 2024). Today, the Calendar of the Church of England in Common Worship remembers the life and work of Saint Polycarp (ca 155), Bishop of Smyrna, Martyr.

Throughout Lent this year, I am taking time each morning to reflect on the lives of early, pre-Reformation English saints commemorated by the Church of England in the Calendar of Common Worship.

Before today begins, I am taking some quiet time this morning for reflection, prayer and reading in these ways:

1, A reflection on an early, pre-Reformation English saint;

2, today’s Gospel reading;

3, a prayer from the USPG prayer diary.

Saint Cedd was Bishop of the East Saxons and founded Lastingham Abbey

Early English pre-Reformation saints: 10, Saint Cedd of Lastingham

Saint Cedd of Lastingham is commemorated in Common Worship on 26 October. Cedd was born in Northumbria in the late sixth century and with his brother, Saint Chad of Lichfield, he joined Saint Aidan’s monastery in Lindisfarne, where he served many years.

When King Peada of the Middle Angles became a Christian, Cedd was sent with three other priests to preach the gospel in this new territory. Some time later, King Sigebert of the East Saxons was converted and Cedd, now an experienced missionary, went with another priest to Essex. After travelling through the region they reported back to Lindisfarne where Saint Cedd was consecrated bishop for the East Saxons.

He returned to Essex to continue his work, building churches, two monasteries, and ordaining deacons and priests.

While on a visit to Northumbria he founded his third monastery, at Lastingham, where he died of fever in 664 after attending the Synod of Whitby.

Whitby Abbey … Saint Cedd died at Lastingham after attending the Synod of Whitby in the year 664 (Photograph: Patrick Comerford, 2023)

Matthew 5: 20-26 (NRSVA):

[Jesus said:] 20 ‘For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.

21 ‘You have heard that it was said to those of ancient times, “You shall not murder”; and “whoever murders shall be liable to judgement.” 22 But I say to you that if you are angry with a brother or sister, you will be liable to judgement; and if you insult a brother or sister, you will be liable to the council; and if you say, “You fool”, you will be liable to the hell of fire. 23 So when you are offering your gift at the altar, if you remember that your brother or sister has something against you, 24 leave your gift there before the altar and go; first be reconciled to your brother or sister, and then come and offer your gift. 25 Come to terms quickly with your accuser while you are on the way to court with him, or your accuser may hand you over to the judge, and the judge to the guard, and you will be thrown into prison. 26 Truly I tell you, you will never get out until you have paid the last penny.’

King Peada of Mercia (right) with Saint Chad (centre) and Richard II (left) on the West Front of Lichfield Cathedral … King Peada sent Saint Cedd to preach in Mercia (Photograph: Patrick Comerford)

Today’s Prayers (Friday 23 February 2024):

The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Stories of Hope, Ukraine – Two years on …’ This theme was introduced on Sunday by Rachel Weller, Digital Communications Officer, USPG.

The USPG Prayer Diary today (23 February 2024) invites us to pray in these words:

We pray God’s protection on the Ukrainian people who receive support from the LWF’s community centre. We pray particularly for the children as they settle into schools; may God be close in a place that can feel lonely.

The Collect:

Almighty God,
who gave to your servant Polycarp
boldness to confess the name of our Saviour Jesus Christ
before the rulers of this world
and courage to die for his faith:
grant that we also may be ready
to give an answer for the faith that is in us
and to suffer gladly for the sake of our Lord Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post-Communion Prayer:

God our redeemer,
whose Church was strengthened by the blood of your martyr Polycarp:
so bind us, in life and death, to Christ’s sacrifice
that our lives, broken and offered with his,
may carry his death and proclaim his resurrection in the world;
through Jesus Christ our Lord.

Yesterday’s Reflection: Saint Aidan of Lindisfarne

Tomorrow: James the Deacon, companion of Paulinus

The ruins in the Agora are all that remain of classical Smyrna … the Church Calendar remembers Saint Polycarp of Smyrna on 23 February (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