Saint Mary’s Church, Wavendon, in the south-east area of Milton Keynes, dates from the 13th century (Photograph: Patrick Comerford, 2024)
Patrick Comerford
I was at a meeting of local Milton Keynes clergy at lunchtime today in Saint Mary’s Church, Wavendon, in the south-east area of Milton Keynes.
Wavendon is an Old English name meaning ‘Wafa’s hill’. The village is recorded in the Anglo-Saxon Chronicle in 969 as Wafandun. The parish originally included Woburn Sands, but thid became a separate parish in 1907, and the two parishes are separated by the Marston Vale line.
Saint Mary’s Church is one of the few Anglican churches I know whose full dedication is to the Assumption of the Blessed Virgin Mary. Although there is nothing identifiable earlier than the 13th century, the church is the oldest surviving building in Wavendon.
The church has a chancel, nave with aisles, clerestory and south porch, and a west tower that was added in the 15th century. The style of the chancel is Early Decorated, the piers and arches of the nave are Decorated, and the roofs, the clerestory and the tower are Perpendicular.
Saint Mary’s Church, Wavendon, seen from the north-west corner of the churchyard (Photograph: Patrick Comerford, 2024)
The early history of the building is unknown. The list of rectors shows the church was already there in the 13th century. The nave was extended and the aisles added towards the end of the 13th century, and the west tower was added in the 15th century.
Saint Mary’s was completely restored in 1848-1849, modernised and refurnished in Gothic style by the architect William Butterfield (1814-1900), at a cost of about £4,000 raised by subscription and donation.
Butterfield’s work in Wavendon was a gentle forerunners of his more controversial style, best known in All Saints’ Church, Margaret Street, in London, and Keble College, Oxford.
Butterfield is known particularly for his highly decorated buildings and using a wide range of colours internally. Although little remains of his bright paintwork at Saint Mary’s, an example can be seen in the low chancel screen walls. In his work at Saint May’s, Butterfield rebuilt or refaced several walls and some of the stonework, and added the north vestry. The south porch, the west door and the window above it date from the same time.
Butterfield also designed the furniture, the font and several sanctuary items, and worked closely with Michael O’Connor of London who made much of the stained-glass windows.
Inside Saint Mary’s Church, Wavendon, facing east … the church was restored by William Butterfield in 1848-1849 (Photograph: Patrick Comerford, 2024)
Further refurbishment has been carried out since the restoration. Electric candelabra replaced candles in 1895, and the church has been a designated Grade II* listed building since 1966.
A major project in 2011 provided easier access from the road, as well as kitchen and toilet facilities, and also reordered the chancel and vestry and gave more storage space. A cross on the front of the tower screen is a Methodist symbol recognising that this work was funded through Methodist funds principally from the sale of the chapel in Phoebe Lane.
The south porch, the main entrance the church, has floor tiling with a mandorla-inspired pattern. There is a holy water stoup on the right-hand side of the doorway – although this is without water nowadays.
The oak-panelled roof of the chancel is coloured ultra-marine, and thickly studded with stars of gold (Photograph: Patrick Comerford, 2024)
The chancel is at a light angle to the nave and has two areas: the raised sanctuary area and the choir. The oak-panelled roof of the chancel is coloured ultra-marine, and thickly studded with stars of gold, extending to the head of the east window, which contains figures amidst the stars, of the Greater and Lesser Light. An illuminated scroll is banded closely round the label moulding of the East Window, and bears an inscription.
The altar or communion table is a heavy single slab of blue lias stone supported on a stout oak framework. Originally set against the east wall, it was later moved forward to enable the priest to stand behind and face the congregation.
The brass candlesticks were brought from Saint Mary’s Cathedral in Ypres in Belgium after World War I, along with a substantial wooden carving of a cherub now in the side chapel in the south aisle.
The aumbry, double piscina and triple sedilia in the chancel (Photograph: Patrick Comerford, 2024)
An aumbry for holding the sacred vessels and the reserved sacraments is set in an arch beside the high altar. Underneath, in the south wall, are a double piscina, with a triple sedilia beside that. The backs of the sedilia are coloured blue, with fleur-de-lis motifs – the colour and symbols of the Virgin Mary. An arcade recessed in the north wall contains four stone stalls with plain semicircular arches.
The choir stalls in the chancel are oak stalls with carved poppy-heads.
The floor is paved with red and buff encaustic tiles, the estrade being of a richer pattern. The communion table consists of a massive oak frame supporting a slab of blue lias – the whole covered with an ante-pendium of elegantly embroidered velvet.
A room on the north side has served in the past as a robing-room. The organ was built by Walker of London in 1849.
The four-light East Window by Michael O’Connor depicts the Four Evangelists, with Saint Peter and Saint Paul above, and Christ the King at the top (Photograph: Patrick Comerford, 2024)
The four-light East Window by Michael O’Connor (1801-1867) depicts the Four Evangelists, with Saint Peter and Saint Paul above, and Christ the King at the top. The two two-light windows by O’Connor on the south side of the chancel depict the Annunciation (east) and the Adoration of the Magi (west). Sir John Betjeman praised the windows O’Connor at the east end and in the chancel for their brilliant colour.
The chancel arch is pointed and well proportioned. Beneath it is a low screen, coloured in the mouldings and panels, with green and red on a white ground. A pair of highly finished solid gates of brass has enamelled work and is supported by two brass standards, tufted with flowered finials depicting sunflowers.
The nave roof, which is covered with lead, is tall, and has sculptured heads for corbels. The clerestory windows are glazed with green tinted cathedral glass. The floor of the nave is paved with Minton tiles, red and black. The stalls or open seats are of oak, with carved ends.
The carved oak pulpit by Grinling Gibbons came from Saint Dunstan’s-in-the-West, London (Photograph: Patrick Comerford, 2024)
The pulpit is of carved oak, raised on a stone base, with stone steps. It has a pea-pod trademark by Grinling Gibbons, a 17th century master woodcarver whose work can be seen in several London churches including Saint Paul’s Cathedral, and in Windsor Castle. It was brought from Saint Dunstan’s-in-the-West, London, when the church was rebuilt in 1831 when Fleet Street was widened.
The large font of Totternhoe stone is sculpted, and has a carved cover of oak, suspended by chains and surmounted by a gilt dove.
An oak chest behind the font is about 500 years old. It originally had three locks, with the keys kept by the rector and each of the two churchwardens. All three had to be present to gain access to the vestments and other valuable contents.
The large stone font has a carved oak cover suspended by chains and surmounted by a gilt dove (Photograph: Patrick Comerford, 2024)
The side aisles are separated from the nave by four arches on each side, resting upon clustered columns. The aisles were formerly side chapels, the piscinas of which remain.
The windows at the west end of the north and south aisles contain some pieces of 15th century glass in the top tracery.
The etchings on the wall in the north aisle are by Captain Ian Strang, a soldier and artist. Some of his works are in the National Portrait Gallery and the Tate Gallery. His memorial is outside on the south wall of the nave.
A window in the north aisle commemorating the Revd Henry Burney (Photograph: Patrick Comerford, 2024)
The stained glass window at the end of the north aisle depicts the Crucifixion, with figures of the Virgin Mary and Saint John, on either side. Under the east window of the north aisle is an illuminated mural brass to Henry Arthur Hoare of Wavendon House, youngest son of Sir Henry Hugh Hoare.
A marble mural monument in the north aisle commemorates Sir Henry Hugh Hoare. He bought Wavendon House in 1798 and lived there until he inherited the family title of baronet in 1838, when he moved to Stourhead, the family seat in Wiltshire.
His second son, Henry Charles Hoare, continued to live at Wavendon House. The family bought the advowson, and in 1847 he nominated his cousin by marriage, the Revd Henry Burney, as the Rector of Wavendon. The church was restored during his time as rector, and his face can also be seen in one of the windows in the north aisle.
Heraldic hatchments that were carried ceremonially at Hoare family funerals are mounted high overhead at the east end of the north aisle.
The east window in the south aisle depicts the Resurrection (Photograph: Patrick Comerford, 2024)
The side chapel in the south aisle also has a piscina in the south wall. The altar in this chapel is a 17th century oak table with Doric style legs. A carved cherub alongside the altar was rescued by Sir Percy Laurie along with some altar furnishings from the ruins of Ypres cathedral during World War I.
A memorial window in the south aisle depicts the Resurrection. Another memorial window nearby depicts Saint Catherine and Saint Agnes.
The richly-coloured stained-glass windows donated by the Hoare family were made by Michael O’Connor. The lighter windows were donated by the Burney family and made by Burlington and Grylls.
The West Window has a cinquefoil window showing a shield that commemorates the marriage of Henry Charles Hoare to Penelope Ainsley. They were living at Wavendon House at the time the church was restored in 1848-1849.
A shield over the north door shows the Poors’ Coal Agreement by the Duke of Bedford in 1809 providing fuel for the poor of the parish or £300 to the churchwardens in return for transferring to Dukes of Bedford lands awarded to the church during the enclosures in 1787.
The churchyard has a modern cross and memorial stones to members of local families, including the Boyle, Bumey, Fairtlough, Hoare, Lane and Mayor families.
The west tower in Saint Mary’s Church was added in the 15th century (Photograph: Patrick Comerford, 2024)
Saint Mary’s Church, along with All Saints’ Church, Milton Keynes Village, Christ the King Church, Kent’s Hill, and the Church Without Walls in Broughton and Brooklands, form the Walton Churches Partnership (WCP). There are two other church buildings in the area: Saint Michael’s, Walton Hall, leased to the Open University; and St Lawrence’s Church, Broughton.
The four congregations include many neighbourhoods in south-east Milton Keynes: Middleton, Broughton, Brooklands, Monkston, Monkston Park, Oakgrove, Kent’s Hill, Walnut Tree, Caldecotte, Old Farm Park, Browns Wood, Wavendon Gate, Wavendon Village, Eagle Farm, Glebe Farm, Morton Park, as well as Walton itself.
The churches have been in an ecumenical partnership since 1990. The Ecumenical Parish of Walton was created in 1985 in a partnership between the Church of England, the United Reformed Church, the Baptist Church, the Roman Catholic Church and the Methodist Church.
The Revd Matt Trendall is the Team Leader in the Walton Churches Partnership, and has oversight for Saint Mary’s Church, Wavendon, and All Saints’ Church, Milton Keynes Village.
The south porch is the main entrance to Saint Mary’s Church, Wavendon (Photograph: Patrick Comerford, 2024)
• Sunday services in Saint Mary’s Church, Wavendon, are: 9:30, Family Communion with Children’s Church (first Sunday); 8:30, Morning Prayer, Book of Common Prayer, 9:30, Simple Sunday Service with Children’s Church (second Sunday); 9:30, Family Communion (third Sunday); 9:30 am Simple Sunday Service (fourth and fifth Sundays).
Leaving Saint Mary’s Church, Wavendon, this afternoon to go out into the world (Photograph: Patrick Comerford, 2024)
11 September 2024
Daily prayer in Ordinary Time 2024:
124, Wednesday 11 September 2024
‘Blessed are you when people hate you, and when they exclude you, revile you, and defame you’ (Luke 6: 22) … the Battle of Cable Street mural in the East End, London (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and the week began with the Fifteenth Sunday after Trinity (8 September 2024).
Later today, I hope to be part of a meeting of local clergy at Saint Mary’s Church, Wavendon, and the choir in Saint Mary and Saint Giles Church, Stony Stratford resumes its rehearsals this evening after the summer recess. But, before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Woe to you who are full now, for you will be hungry’ (Luke 6: 25) … a full meal at a restaurant in Rethymnon in Crete (Photograph: Patrick Comerford)
Luke 6: 20-26 (NRSVA):
20 Then he looked up at his disciples and said:
‘Blessed are you who are poor,
for yours is the kingdom of God.
21 ‘Blessed are you who are hungry now,
for you will be filled.
‘Blessed are you who weep now,
for you will laugh.
22 ‘Blessed are you when people hate you, and when they exclude you, revile you, and defame you on account of the Son of Man. 23 Rejoice on that day and leap for joy, for surely your reward is great in heaven; for that is what their ancestors did to the prophets.
24 ‘But woe to you who are rich,
for you have received your consolation.
25 ‘Woe to you who are full now,
for you will be hungry.
‘Woe to you who are laughing now,
for you will mourn and weep.
26 ‘Woe to you when all speak well of you, for that is what their ancestors did to the false prophets.’
‘Blessed are you who weep now …’ (Luke 6: 21) … street art in Limerick (Photograph: Patrick Comerford)
Today’s Reflection:
The typesetters’ decision to present much of the New Testament as narrative discourse has left us with little poetry in the New Testament compared with the Old Testament.
But there are poetic hymns throughout the New Testament, and Saint Luke’s Gospel has several poems that we continue to use as poems or songs in the form of liturgical canticles:
• The Song of Mary, or Magnificat (Luke 1: 46-55);
• The Prophecy of Zechariah, known as Benedictus (Luke 1: 68-79);
• The Song of the Heavenly Host, Gloria in Excelsis (Luke 2: 14);
• The Song of Simeon, Nunc Dimittis (Luke 2: 29-32), which inspired TS Eliot’s ‘A Song for Simeon.
Two of the best known poetic passages in the Gospels are the two accounts of the Beatitudes (Matthew 5: 3-10; Luke 6: 20-26). In this morning’s Gospel reading, Saint Luke then narrates his account of the ‘Sermon on the Mount’ (verses 20-26). He offers four beatitudes and four corresponding woes or warnings.
The word blessed (Greek μακαριοι, makarioi) also means ‘happy’ or ‘fortunate.’ Some people are blessed, happy, fortunate to be included in the Kingdom of God, others are warned of the consequences of their choices in life.
The paired blessings and warnings in today’s Gospel reading are:
• to the poor (verse 20), and to the rich (verse 24);
• to the hungry (verse 21), and to the ‘full’ (verse 25a);
• to those who weep (verse 21), and to those are laughing (verse 25);
• to those who are hated, excluded, reviled and defamed (verse 22), and those who are held in esteem (verse 26).
Saint Luke records the ‘poor’ without any qualification (verse 20), compared with Saint Matthew’s ‘poor in spirit’ (see Matthew 5: 3). In Jewish tradition, the poor and the hungry are not cursed or impure, but are deserving recipients of divine and earthly care (see Deuteronomy 11: 15; Isaiah 49: 10; Jeremiah 31: 25; Ezekiel 34: 29). The poor are to receive the Kingdom of God; the rich have their reward today in their comfortable lifestyles.
Those who are excluded are denied their right to worship in the Temple and in the synagogue. But in the past, the prophets – including Jeremiah – were hated, excluded, reviled and defamed (verse 23), while the people in power spoke well of the false prophets (verse 26; see Jeremiah 5: 31).
This Gospel reading is set within a large crowd of people who came to hear Jesus and to be healed, and that those who were troubled were cured. If the same people came to our churches today – if they came to me as a priest of the church today – would they know from how we behave – from how I behave – that Jesus cares for them, that he seeks to restore them to the fullness of life?
Poverty comes in many forms today. Exclusion and marginalisation are common experiences for many in our society today. Those who hunger and who weep are not just around us, but among us, in the Church, in our community, in this society.
If you feel you are excluded or marginalised, if you know you are hungry and you are often close to tears, do you feel the rest of us in the Church do enough to see to it that you know you are counted in when it comes to the Church being a a sign of the Kingdom of God?
If you think you are financially secure, that you have enough to eat, if you have plenty of good reason to laugh and be happy, if you know people respect you and treat you properly, do you see the rest of us in the Church as a blessing to you, as an opportunity to share your blessings, to share your joys, to share your Easter faith in the Risen Christ?
Poor and rich, hungry and ‘full’, those who weep and those who laugh, the hated, excluded, reviled and defamed and those held in esteem: in Oscar Wilde’s satirical play, A Woman of No Importance (1893), Lord Illingworth observes wisely: ‘The only difference between the saint and the sinner is that every saint has a past, and every sinner has a future.’
He was probably paraphrasing a quotation popularly attributed to Saint Augustine: ‘There is no saint without a past, no sinner without a future.’
‘The only difference between the saint and the sinner is that every saint has a past, and every sinner has a future’ … Oscar Wilde or Saint Augustine? (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 11 September 2024):
Each year, on 14 September, the Church celebrates the Feast of the Holy Cross, known as ‘Holy Cross Day’ throughout the majority of the Anglican Communion. 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 ‘What does the holy cross mean to you?’ This theme was introduced on Sunday with a reflection by Rachael Anderson, Senior Communications and Engagement Manager, USPG.
The USPG Prayer Diary today (Wednesday 11 September 2024) invites us to pray:
Alleluia, alleluia. We adore you, O Christ, and we bless you, because by your Holy Cross you have redeemed the world. Alleluia.
The Collect:
God, who in generous mercy sent the Holy Spirit
upon your Church in the burning fire of your love:
grant that your people may be fervent
in the fellowship of the gospel
that, always abiding in you,
they may be found steadfast in faith and active in service;
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:
Keep, O Lord, your Church, with your perpetual mercy;
and, because without you our human frailty cannot but fall,
keep us ever by your help from all things hurtful,
and lead us to all things profitable to our salvation;
through Jesus Christ our Lord.
Additional Collect:
Lord God,
defend your Church from all false teaching
and give to your people knowledge of your truth,
that we may enjoy eternal life
in Jesus Christ our Lord.
Yesterday’s reflection
Continued tomorrow
‘Woe to you when all speak well of you’ (Luke 6: 26) … street art in Dublin (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
We are continuing in Ordinary Time in the Church Calendar and the week began with the Fifteenth Sunday after Trinity (8 September 2024).
Later today, I hope to be part of a meeting of local clergy at Saint Mary’s Church, Wavendon, and the choir in Saint Mary and Saint Giles Church, Stony Stratford resumes its rehearsals this evening after the summer recess. But, before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Woe to you who are full now, for you will be hungry’ (Luke 6: 25) … a full meal at a restaurant in Rethymnon in Crete (Photograph: Patrick Comerford)
Luke 6: 20-26 (NRSVA):
20 Then he looked up at his disciples and said:
‘Blessed are you who are poor,
for yours is the kingdom of God.
21 ‘Blessed are you who are hungry now,
for you will be filled.
‘Blessed are you who weep now,
for you will laugh.
22 ‘Blessed are you when people hate you, and when they exclude you, revile you, and defame you on account of the Son of Man. 23 Rejoice on that day and leap for joy, for surely your reward is great in heaven; for that is what their ancestors did to the prophets.
24 ‘But woe to you who are rich,
for you have received your consolation.
25 ‘Woe to you who are full now,
for you will be hungry.
‘Woe to you who are laughing now,
for you will mourn and weep.
26 ‘Woe to you when all speak well of you, for that is what their ancestors did to the false prophets.’
‘Blessed are you who weep now …’ (Luke 6: 21) … street art in Limerick (Photograph: Patrick Comerford)
Today’s Reflection:
The typesetters’ decision to present much of the New Testament as narrative discourse has left us with little poetry in the New Testament compared with the Old Testament.
But there are poetic hymns throughout the New Testament, and Saint Luke’s Gospel has several poems that we continue to use as poems or songs in the form of liturgical canticles:
• The Song of Mary, or Magnificat (Luke 1: 46-55);
• The Prophecy of Zechariah, known as Benedictus (Luke 1: 68-79);
• The Song of the Heavenly Host, Gloria in Excelsis (Luke 2: 14);
• The Song of Simeon, Nunc Dimittis (Luke 2: 29-32), which inspired TS Eliot’s ‘A Song for Simeon.
Two of the best known poetic passages in the Gospels are the two accounts of the Beatitudes (Matthew 5: 3-10; Luke 6: 20-26). In this morning’s Gospel reading, Saint Luke then narrates his account of the ‘Sermon on the Mount’ (verses 20-26). He offers four beatitudes and four corresponding woes or warnings.
The word blessed (Greek μακαριοι, makarioi) also means ‘happy’ or ‘fortunate.’ Some people are blessed, happy, fortunate to be included in the Kingdom of God, others are warned of the consequences of their choices in life.
The paired blessings and warnings in today’s Gospel reading are:
• to the poor (verse 20), and to the rich (verse 24);
• to the hungry (verse 21), and to the ‘full’ (verse 25a);
• to those who weep (verse 21), and to those are laughing (verse 25);
• to those who are hated, excluded, reviled and defamed (verse 22), and those who are held in esteem (verse 26).
Saint Luke records the ‘poor’ without any qualification (verse 20), compared with Saint Matthew’s ‘poor in spirit’ (see Matthew 5: 3). In Jewish tradition, the poor and the hungry are not cursed or impure, but are deserving recipients of divine and earthly care (see Deuteronomy 11: 15; Isaiah 49: 10; Jeremiah 31: 25; Ezekiel 34: 29). The poor are to receive the Kingdom of God; the rich have their reward today in their comfortable lifestyles.
Those who are excluded are denied their right to worship in the Temple and in the synagogue. But in the past, the prophets – including Jeremiah – were hated, excluded, reviled and defamed (verse 23), while the people in power spoke well of the false prophets (verse 26; see Jeremiah 5: 31).
This Gospel reading is set within a large crowd of people who came to hear Jesus and to be healed, and that those who were troubled were cured. If the same people came to our churches today – if they came to me as a priest of the church today – would they know from how we behave – from how I behave – that Jesus cares for them, that he seeks to restore them to the fullness of life?
Poverty comes in many forms today. Exclusion and marginalisation are common experiences for many in our society today. Those who hunger and who weep are not just around us, but among us, in the Church, in our community, in this society.
If you feel you are excluded or marginalised, if you know you are hungry and you are often close to tears, do you feel the rest of us in the Church do enough to see to it that you know you are counted in when it comes to the Church being a a sign of the Kingdom of God?
If you think you are financially secure, that you have enough to eat, if you have plenty of good reason to laugh and be happy, if you know people respect you and treat you properly, do you see the rest of us in the Church as a blessing to you, as an opportunity to share your blessings, to share your joys, to share your Easter faith in the Risen Christ?
Poor and rich, hungry and ‘full’, those who weep and those who laugh, the hated, excluded, reviled and defamed and those held in esteem: in Oscar Wilde’s satirical play, A Woman of No Importance (1893), Lord Illingworth observes wisely: ‘The only difference between the saint and the sinner is that every saint has a past, and every sinner has a future.’
He was probably paraphrasing a quotation popularly attributed to Saint Augustine: ‘There is no saint without a past, no sinner without a future.’
‘The only difference between the saint and the sinner is that every saint has a past, and every sinner has a future’ … Oscar Wilde or Saint Augustine? (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 11 September 2024):
Each year, on 14 September, the Church celebrates the Feast of the Holy Cross, known as ‘Holy Cross Day’ throughout the majority of the Anglican Communion. 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 ‘What does the holy cross mean to you?’ This theme was introduced on Sunday with a reflection by Rachael Anderson, Senior Communications and Engagement Manager, USPG.
The USPG Prayer Diary today (Wednesday 11 September 2024) invites us to pray:
Alleluia, alleluia. We adore you, O Christ, and we bless you, because by your Holy Cross you have redeemed the world. Alleluia.
The Collect:
God, who in generous mercy sent the Holy Spirit
upon your Church in the burning fire of your love:
grant that your people may be fervent
in the fellowship of the gospel
that, always abiding in you,
they may be found steadfast in faith and active in service;
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:
Keep, O Lord, your Church, with your perpetual mercy;
and, because without you our human frailty cannot but fall,
keep us ever by your help from all things hurtful,
and lead us to all things profitable to our salvation;
through Jesus Christ our Lord.
Additional Collect:
Lord God,
defend your Church from all false teaching
and give to your people knowledge of your truth,
that we may enjoy eternal life
in Jesus Christ our Lord.
Yesterday’s reflection
Continued tomorrow
‘Woe to you when all speak well of you’ (Luke 6: 26) … street art in Dublin (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
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