The Montagu Centre, Maple Street, the London headquarters of Liberal Judaism and home of the West Central Liberal Jewish Synagogue until it closed in 2022 (Photograph: Patrick Comerford, 2025)
Patrick Comerford
The Montagu Centre on Maple Street is the London headquarters of Liberal Judaism, formerly the Union of Liberal and Progressive Synagogues. It is part of the World Union for Progressive Judaism and of the European Union of Progressive Judaism, and so is part of the worldwide Jewish majority of non-Orthodox Jews.
Since April 2023, Liberal Judaism (LJ) and the Movement for Reform Judaism (MRJ) have been working closely together to create one new unified movement. The new movement, Progressive Judaism, will represent about 30% of British Jewry who are affiliated to synagogues.
The Montagu Centre is named after Lily Montagu (1873-1963), a founding figure in Liberal Judaism and a tireless campaigner for the rights of women. Liberal Judaism has had its offices at the Montagu Centre for more than 70 years since it moved there in 1954. The building was once home too to the West Central Liberal Synagogue, founded by Lily Montagu in 1928, but its roots could traced to services she first held in the 1890.
West Central Liberal Jewish Synagogue was known as the West Central Liberal Jewish Congregation until about 1961, and was at the Montagu Centre from 1954. The synagogue closed in 2022, having suffered from both the shift in population from central London and the fallout from the Covid-19 lockdown. Its last rabbi was the Dublin-born Jackie Tabick, who became Britain's first female rabbi 50 years ago in 1975.
The Hon Lilian Helen Montagu (1873-1963) was a founding figure in Liberal Judaism and a tireless campaigner for the rights of women
At first, the synagogue was located at the Club House on Alfred Place, near Bedford Square, the premises of the West Central Jewish Girls’ Club since 1914. The club was founded by the Hon Lilian Helen Montagu, affectionately known as ‘Miss Lily’, her sister, the Hon Marian Montagu (1868-1965), and their friend, Emily Harris, in 1893 when they rented two rooms at 71 Dean Street, Soho.
All the club meetings included Jewish prayers. Many of the girls served by the club were forced to work 5½ days a week, including Saturday mornings, and so the club held Sabbath day services on Saturday afternoons, generally led by ‘Miss Lily’.
Lily and Marian Montagu were the daughters of a strictly Orthodox Jew, Sir Samuel Montagu (1832-1911), an MP and banker who later became the first Lord Swaythling. Although Lily was brought up in an observant Jewish home, she believed traditional forms of Judaism had no appeal to many young people of her generation and that they were at risk of giving up their Jewish heritage.
In an article in the Jewish Quarterly Review in 1899, ‘The Spiritual Possibilities of Judaism Today’, she identified the need to present Judaism in a way that is in harmony with the thought of the day and that gives meaning to people otherwise living without Jewish religious teaching.
Following her article, Lily Montagu involved in establishing Progressive Judaism in Britain and in 1902 she and Claude Montefiore (1858-1938) founded the Jewish Religious Union. It was the forerunner of both the Liberal Jewish Synagogue (LJS) and the Union of Liberal and Progressive Synagogues (ULPS), now known as Liberal Judaism.
The first services that led eventually to the formation of the West Central Liberal Jewish Synagogue were held in an hotel in Marylebone and then in the West Central Jewish Girls’ Club on Alfred Place. They were the first Jewish services in England to include prayers in English.
The group organising the services became the West Central Branch of the Jewish Religious Union in 1913. Many of the original members came mostly from the West Central Jewish Girls’ Club, and the section carried on most of the functions of a congregation, with Sabbath and festival services in Alfred Place.
The services were conducted mainly by Lily Montagu, who was supported by Dr Claude Montefiore and by the rabbis and ministers of the Liberal Jewish Synagogue in St John’s Wood. But the section was hampered by a lack of money, for most of its members were far from prosperous, and by the fact that the members came mostly from the West Central Jewish Girls’ Club, and so had few men.
Due to this lack of both finance and men, a congregation was not formed officially until 1928, when the West Central Liberal Synagogue was formed largely with the support of Rabbi Solomon Starrels (1895-1984) of the Liberal Jewish Synagogue. The first service took place on 8 September 1928, and from then on regular services were held in the Club House on Alfred Place, with choral and organ music, and prayers in Hebrew and English.
The congregation was assisted by a number of ministers, mainly from the Liberal Jewish Synagogue, from 1928 to 1938. Then, from 1938, Lily Montagu was the sole minister once again. The life of the congregation included the open air services followed by tea and the annual general meeting, and the large annual bazaars.
Although Lily Montagu was the prime mover behind both the synagogue and the club, she kept the two organisations separate. She was also active in social improvement, particularly in respect to working women, unemployment, sweatshops and bad housing, and later with helping Jewish refugees fleeing Nazi Germany.
The site the West Central Liberal Synagogue and the Club House on Alfred Place, destroyed in a German bombing raid on the night of 16/17 April 1941 (Photograph: Patrick Comerford, 2025)
During World War II, the West Central Liberal Synagogue and the Club House in Alfred Place were destroyed in a German bombing raid on the night of 16/17 April 1941, and 27 people who were sheltering in the basement were killed. The congregation was left without a home, and for many years it held services in a number of locations.
When the Union of Liberal and Progressive Synagogues gave Lily Montagu the title of Lay Minister in 1943, she became the first Jewish woman minister in Britain. She conducted services, including weddings and funerals, in a gown and hat, but without a tallit. The rabbis who assisted her from time to time included Dr Leo Baeck (1873-1956), who moved to London after World War II.
The venues where the congregation held post-war services until 1954 included the Whitfield Tabernacle, Tottenham Court Road, now the American International Church; the Mary Ward Settlement, off Woburn Place; 2 Fitzroy Square (1945-1948); 82 Charlotte Street (1949-1952); and 51 Palace Court (1953-1954).
Post-war services were held at Charlotte Street until 1952 (Photograph: Patrick Comerford, 2025)
The architect Ernest Joseph found a bombed site at the corner of Whitfield Street and Maple Street, negotiated a 99-year lease and designed a simple but beautiful synagogue that was built in stages: the first floor was built and consecrated in 1954, a second floor was added in 1959, and the synagogue sanctuary, with the ark, desk and perpetual lamp were moved upstairs, while the lower floor became a communal hall in 1960.
The congregation transferred its lease and the building to the Union of Liberal and Progressive Synagogues (ULPS) for its headquarters in 1970, on condition that it would have continued use of it for services and congregational activities. The building was renamed the Montagu Centre after Lily and Marian Montagu.
Lily Montagu was also one of the first women to become a Justice of the Peace. For many years was a magistrate in St Pancras and chaired the London Juvenile Courts. She died on 22 January 1963 in her 90th year, and her sister Marian died two years later in 1965 aged 96.
The Montagu Centre was renamed in 1970 and the site was redeveloped in the 1990s (Photograph: Patrick Comerford, 2025)
The Montagu Centre site was redeveloped in the 1990s, when the original building was demolished, making way for a mixture of housing and offices, including the offices of Liberal Judaism, and the synagogue. During the redevelopment, the congregation had a temporary location at 12/14 Clipstone Street. The congregation’s rabbis and ministers have included Dr Frederick K (‘Fritz’) Solomonski (later Rabbi Frederick Solomon), Joseph Ascher, Rabbi Roger Victor Pavey, Rabbi Lawrence Rigál, Rabbi Hillel Avidan, Rabbi Mark L Solomon, Rabbi Janet Burden, and Rabbi Dr Jacqueline (Jackie) Tabick from Dublin.
In time, the move of people away from the centre of London adversely affected the congregation. Before World War II, there were 249 ordinary members in 1939, as well as 48 associate members and two burial members. By 1990, there were 146 members; by 1996, there were 74 members, and 50-99 members in the period 2010-2016. Members were increasingly elderly, with many travelling long distances to worship there.
During the Covid-19 lockdown, the congregation found it could not meet physically from early 2020. The space at the Maple Street premises deteriorated and became unusable. For a while, the reduced congregation met using Zoom or physically at Westminster Synagogue in Kensington. However, the congregation formally ceased to exist in January 2022.
After the congregation was dissolved, a chavurah or small prayer group was formed, and it continues to meet and hold services once a month at the Liberal Jewish Synagogue in St John’s Wood. These services are led by Rabbi Jackie Tabick or members of the group.
Rabbi Jackie Tabick was born Jacqueline Hazel Acker in Dublin, where her childhood synagogue was the Dublin Jewish Progressive Synagogue, Leicester Avenue, Rathgar. She was ordained as Britain’s first female rabbi in 1975. She led the Shabbat and Festival services at West Central Liberal Jewish Synagogue from 2014 until it closed in 2022.
Shabbat Shalom, שבת שלום
Rabbi Dr Jacqueline (Jackie) Tabick was born in Dublin
28 February 2025
Daily prayer in Ordinary Time 2025:
26, Friday 28 February 2025
A summer wedding in a monastery in Crete … but the Gospel reading may bring us to ask whether a marriage should last longer than love (Photograph: Patrick Comerford)
Patrick Comerford
We are in Ordinary Time in the Church Calendar. This week began with the Second Sunday before Lent (23 February 2025), we have come to the end of a month, March begins tomorrow, and Lent begins next week on Ash Wednesday (5 March 2025).
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, 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.
From the beginning of creation, ‘God made them male and female’ (Mark 10: 6) … ‘The Arnolfini Wedding’ by Jan van Eyck (1390-1440)
Mark 10: 1-12 (NRSVA):
1 He left that place and went to the region of Judea and beyond the Jordan. And crowds again gathered around him; and, as was his custom, he again taught them.
2 Some Pharisees came, and to test him they asked, ‘Is it lawful for a man to divorce his wife?’ 3 He answered them, ‘What did Moses command you?’ 4 They said, ‘Moses allowed a man to write a certificate of dismissal and to divorce her.’ 5 But Jesus said to them, ‘Because of your hardness of heart he wrote this commandment for you. 6 But from the beginning of creation, “God made them male and female.” 7 “For this reason a man shall leave his father and mother and be joined to his wife, 8 and the two shall become one flesh.” So they are no longer two, but one flesh. 9 Therefore what God has joined together, let no one separate.’
10 Then in the house the disciples asked him again about this matter. 11 He said to them, ‘Whoever divorces his wife and marries another commits adultery against her; 12 and if she divorces her husband and marries another, she commits adultery.’
Wedding flowers strewn on the lawn at Lisnavagh House, Co Carlow, in the late evening … what happens when love fades in a marriage? (Photograph: Patrick Comerford)
Today’s Reflection:
This morning’s Gospel reading at the Eucharist (Mark 10: 1-12) challenges us to think about the differences between how we see God’s ways and the actual working out of God’s ways. It challenges us to think about the foundations of faith, which are weak if they depend on God meeting our expectations, and are weakened when God does not meet our expectations.
The Gospel reading also challenges old ideas and customs – in the Pharisees’ tradition about divorce. But, instead of accepting yet another tradition, how might we accept what Christ says as a way of challenging custom and tradition, and as a way of being brave enough to come to new conclusions that reflect the priorities of God and the compassion of Christ?
If our family life and domestic situation become desperate, our income dries up, our family breaks up, we find ourselves down in the dumps and marginalised, do we blame God? How is God with us in our woes?
Do we see material success, prosperity, family life and children as rewards from God?
Is faith, like love, not without seeking reward?
Or do we only love – and believe – because there are rewards?
When this Gospel reading occurs as a Sunday reading, many decide to preach on one of the other readings. But if they do this, they leave us in danger of thinking that Christ is too harsh on those who go through a divorce.
I know only too well how people who go through a marriage breakdown and divorce, and who still cling on to going to church, perhaps just by their fingernails, may well ask, ‘Where is the Good News in this reading?’
So, what is happening here? Herod Antipas was the Governor of Galilee. He had divorced his wife Aretus to marry Herodias, the wife of his brother, Herod Philip. This caused such a scandal that when Saint John the Baptist confronted Herod about it – he was beheaded (see Mark 6: 18-19).
If Christ says it is unlawful for a man to divorce his wife, does he end up like John the Baptist?
If he says it is acceptable, does he contradict the teaching of the Torah and leave himself open to the charge of blasphemy?
The Pharisees were divided on the legality of divorce and the grounds for divorce. So, the question is a trap in another way. They say: ‘Moses allowed a man to write a certificate of dismissal and to divorce her’ (Mark 10: 4). The Law of Moses allowed a man to divorce his wife, if he finds ‘something objectionable about her’ (Deuteronomy 24: 1).
Mind you, it never said a woman could divorce her husband (see Mark 10: 12).
A man could simply ‘write a certificate of dismissal’ (verse 4), without going through any formal legal proceedings. ‘Something objectionable’ could cover a multitude, from adultery to an eccentric hair-do on a bad hair day. Indeed, by the time of Christ, divorce was allowed for the most trivial of reasons, and was so common that many women suffered.
However, instead of falling into the trap being set for him, Christ asks the Pharisees: ‘What did Moses command you?’ (Mark 10: 3). In other words, what does the law say? He tells them Moses allowed this ‘because of your hardness of heart’ (Mark 10: 5), perhaps hinting at how hard-hearted men were now making women suffer even more.
There are other places in the New Testament where Christ, and Saint Paul and Saint Peter, accept that a man may divorce an unfaithful wife. Saint Mark alone mentions the possibility of women also divorcing. This may have been normal in non-Jewish contexts, but cases of Jewish women initiating divorce are rare.
In this reading, Christ reminds those around him of God’s original intention. Marriage is a covenant relationship in which the two people become one and live in mutual love and affection.
Christ devotes much of his teaching time interpreting scripture in a way that gives priority to human wellbeing. For example, the Sabbath is made for us rather than we being made for the Sabbath. Similarly, we could say he is saying here that the order of marriage is made for us, not that we are made for the ordering of marriage, or worrying about the minutiae in the details religious people construct around marriage.
The way Christ interprets scriptural law ought to provide a clue to how we interpret his teaching.
Today, many of us may appear to be on the side of the Pharisees on the question of divorce. Divorce is common today and most of us accept it as a reality. Our laws and our customs, like those of the Pharisees in this Gospel story, assume divorce happens.
On a first reading this morning, Christ appears to be harsh and uncompromising. But many marriages get stale or toxic, relationships can dry up or lose focus, self-destruct, or break down. Things go wrong for far too many reasons.
A divorce may be a burial for a dead marriage. Divorces do not kill marriages any more than funerals kill people … although one of the tragedies today is that many couples are burying their relationship when it is only sick or injured.
Is it not possible that the promise to be together until death can refer to the death of the relationship as well as the death of the person?
Is it not possible to recall that the original intent of our loving and caring God who gave us the gift of marriage was to make our lives better?
Does that desire of God evaporate when we are no longer in a marriage?
From the opening of this story, it is clear the Pharisees are not seeking Christ’s wisdom or compassion. Instead, they are trying to trap him. But marriage is not a trap and not a matter of expediency in which the wife is the inalienable property of an abusive or violent husband, or the husband the inalienable possession of a controlling or narcissist wife.
Of course, the covenant of marriage is still just as valid today. Ideally, when two people marry, they commit themselves to an exclusive relationship of love and devotion in a new entity.
But that is easier to say than it is to face up to reality, which includes the complexities of child-rearing, careers and competing religious, social and economic claims and responsibilities.
Ideally, we are not to live alone, but in loving and committed relationships. In an ideal world, there would be no such thing as divorce. But we do not live in an ideal world. We live in a fallen and broken world in which human nature always falls short of the glory of God. Whether we like it or not, divorce is a reality and we have to live with that.
Sadly, when people go through a divorce, the church is often the last place they can turn to for help and understanding, as I have experienced.
But divorce is like a death. It is the death of a relationship, and so people grieve, and they need sympathy and to be consoled. Would you dare chastise someone who was grieving after the death of a family member?
I was reminded once by a divorced priest and colleague that when God says: ‘I hate divorce ... I hate divorce’ (Malachi 2: 16), that of course God hates divorce because he has gone through the sufferings and grieving of divorce through our faithlessness and wandering.
God hates divorces because God has suffered divorce.
What a profound insight.
Too often, in debates, passages of Scripture taken out of context, or one-sided interpretations of the tradition of the Church, can be used to set a trap so that people are forced to accept only one standard or practice for marriage in the world today. But in this Gospel reading, Christ responds to those who seek to trap him by refusing to accept to be trapped into accepting their interpretation of Scripture or Tradition.
Instead, he challenges those around them to think for themselves and to think with compassion.
Let us not use this reading to trap Jesus through hardness of heart. And let us not use this reading to trap vulnerable, suffering and grieving people who remain open to loving and being loved.
We must face questions about marriage and divorce, about who can be married and who can be divorced, as challenges that ask us to think outside the box, without trying to trap Jesus or to trap those who are faced with honest questions about marriage and about divorce.
Enjoying a country house wedding (Photograph: Patrick Comerford)
Today’s Prayers (Friday 28 February 2025):
This week marks the third anniversary of Russia’s invasion of Ukraine. 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 ‘A Grain of Wheat.’ This theme was introduced on Sunday with a Programme Update by the Revd Dr Nevsky Everett, chaplain of the Church of the Resurrection, Bucharest, Romania.
The USPG Prayer Diary today (Friday 28 February 2025) invites us to pray:
Heavenly Father, we praise you for the Church of the Resurrection and their faithful service to you and their community. Bless Father Nevsky and the team’s ministry with strength, wisdom, and continued impact as they bring hope and healing to those in need.
The Collect:
Almighty God,
you have created the heavens and the earth
and made us in your own image:
teach us to discern your hand in all your works
and your likeness in all your children;
through Jesus Christ your Son our Lord,
who with you and the Holy Spirit reigns supreme over all things,
now and for ever.
The Post-Communion Prayer:
God our creator,
by your gift
the tree of life was set at the heart of the earthly paradise,
and the bread of life at the heart of your Church:
may we who have been nourished at your table on earth
be transformed by the glory of the Saviour’s cross
and enjoy the delights of eternity;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
give us reverence for all creation
and respect for every person,
that we may mirror your likeness
in Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
Cretulescu Church (Biserica Crețulescu) in Bucharest city centre, was built in the Brâncovenesc style … the reflections in the USPG prayer this week are from the Church of the Resurrection, Bucharest (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 in Ordinary Time in the Church Calendar. This week began with the Second Sunday before Lent (23 February 2025), we have come to the end of a month, March begins tomorrow, and Lent begins next week on Ash Wednesday (5 March 2025).
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, 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.
From the beginning of creation, ‘God made them male and female’ (Mark 10: 6) … ‘The Arnolfini Wedding’ by Jan van Eyck (1390-1440)
Mark 10: 1-12 (NRSVA):
1 He left that place and went to the region of Judea and beyond the Jordan. And crowds again gathered around him; and, as was his custom, he again taught them.
2 Some Pharisees came, and to test him they asked, ‘Is it lawful for a man to divorce his wife?’ 3 He answered them, ‘What did Moses command you?’ 4 They said, ‘Moses allowed a man to write a certificate of dismissal and to divorce her.’ 5 But Jesus said to them, ‘Because of your hardness of heart he wrote this commandment for you. 6 But from the beginning of creation, “God made them male and female.” 7 “For this reason a man shall leave his father and mother and be joined to his wife, 8 and the two shall become one flesh.” So they are no longer two, but one flesh. 9 Therefore what God has joined together, let no one separate.’
10 Then in the house the disciples asked him again about this matter. 11 He said to them, ‘Whoever divorces his wife and marries another commits adultery against her; 12 and if she divorces her husband and marries another, she commits adultery.’
Wedding flowers strewn on the lawn at Lisnavagh House, Co Carlow, in the late evening … what happens when love fades in a marriage? (Photograph: Patrick Comerford)
Today’s Reflection:
This morning’s Gospel reading at the Eucharist (Mark 10: 1-12) challenges us to think about the differences between how we see God’s ways and the actual working out of God’s ways. It challenges us to think about the foundations of faith, which are weak if they depend on God meeting our expectations, and are weakened when God does not meet our expectations.
The Gospel reading also challenges old ideas and customs – in the Pharisees’ tradition about divorce. But, instead of accepting yet another tradition, how might we accept what Christ says as a way of challenging custom and tradition, and as a way of being brave enough to come to new conclusions that reflect the priorities of God and the compassion of Christ?
If our family life and domestic situation become desperate, our income dries up, our family breaks up, we find ourselves down in the dumps and marginalised, do we blame God? How is God with us in our woes?
Do we see material success, prosperity, family life and children as rewards from God?
Is faith, like love, not without seeking reward?
Or do we only love – and believe – because there are rewards?
When this Gospel reading occurs as a Sunday reading, many decide to preach on one of the other readings. But if they do this, they leave us in danger of thinking that Christ is too harsh on those who go through a divorce.
I know only too well how people who go through a marriage breakdown and divorce, and who still cling on to going to church, perhaps just by their fingernails, may well ask, ‘Where is the Good News in this reading?’
So, what is happening here? Herod Antipas was the Governor of Galilee. He had divorced his wife Aretus to marry Herodias, the wife of his brother, Herod Philip. This caused such a scandal that when Saint John the Baptist confronted Herod about it – he was beheaded (see Mark 6: 18-19).
If Christ says it is unlawful for a man to divorce his wife, does he end up like John the Baptist?
If he says it is acceptable, does he contradict the teaching of the Torah and leave himself open to the charge of blasphemy?
The Pharisees were divided on the legality of divorce and the grounds for divorce. So, the question is a trap in another way. They say: ‘Moses allowed a man to write a certificate of dismissal and to divorce her’ (Mark 10: 4). The Law of Moses allowed a man to divorce his wife, if he finds ‘something objectionable about her’ (Deuteronomy 24: 1).
Mind you, it never said a woman could divorce her husband (see Mark 10: 12).
A man could simply ‘write a certificate of dismissal’ (verse 4), without going through any formal legal proceedings. ‘Something objectionable’ could cover a multitude, from adultery to an eccentric hair-do on a bad hair day. Indeed, by the time of Christ, divorce was allowed for the most trivial of reasons, and was so common that many women suffered.
However, instead of falling into the trap being set for him, Christ asks the Pharisees: ‘What did Moses command you?’ (Mark 10: 3). In other words, what does the law say? He tells them Moses allowed this ‘because of your hardness of heart’ (Mark 10: 5), perhaps hinting at how hard-hearted men were now making women suffer even more.
There are other places in the New Testament where Christ, and Saint Paul and Saint Peter, accept that a man may divorce an unfaithful wife. Saint Mark alone mentions the possibility of women also divorcing. This may have been normal in non-Jewish contexts, but cases of Jewish women initiating divorce are rare.
In this reading, Christ reminds those around him of God’s original intention. Marriage is a covenant relationship in which the two people become one and live in mutual love and affection.
Christ devotes much of his teaching time interpreting scripture in a way that gives priority to human wellbeing. For example, the Sabbath is made for us rather than we being made for the Sabbath. Similarly, we could say he is saying here that the order of marriage is made for us, not that we are made for the ordering of marriage, or worrying about the minutiae in the details religious people construct around marriage.
The way Christ interprets scriptural law ought to provide a clue to how we interpret his teaching.
Today, many of us may appear to be on the side of the Pharisees on the question of divorce. Divorce is common today and most of us accept it as a reality. Our laws and our customs, like those of the Pharisees in this Gospel story, assume divorce happens.
On a first reading this morning, Christ appears to be harsh and uncompromising. But many marriages get stale or toxic, relationships can dry up or lose focus, self-destruct, or break down. Things go wrong for far too many reasons.
A divorce may be a burial for a dead marriage. Divorces do not kill marriages any more than funerals kill people … although one of the tragedies today is that many couples are burying their relationship when it is only sick or injured.
Is it not possible that the promise to be together until death can refer to the death of the relationship as well as the death of the person?
Is it not possible to recall that the original intent of our loving and caring God who gave us the gift of marriage was to make our lives better?
Does that desire of God evaporate when we are no longer in a marriage?
From the opening of this story, it is clear the Pharisees are not seeking Christ’s wisdom or compassion. Instead, they are trying to trap him. But marriage is not a trap and not a matter of expediency in which the wife is the inalienable property of an abusive or violent husband, or the husband the inalienable possession of a controlling or narcissist wife.
Of course, the covenant of marriage is still just as valid today. Ideally, when two people marry, they commit themselves to an exclusive relationship of love and devotion in a new entity.
But that is easier to say than it is to face up to reality, which includes the complexities of child-rearing, careers and competing religious, social and economic claims and responsibilities.
Ideally, we are not to live alone, but in loving and committed relationships. In an ideal world, there would be no such thing as divorce. But we do not live in an ideal world. We live in a fallen and broken world in which human nature always falls short of the glory of God. Whether we like it or not, divorce is a reality and we have to live with that.
Sadly, when people go through a divorce, the church is often the last place they can turn to for help and understanding, as I have experienced.
But divorce is like a death. It is the death of a relationship, and so people grieve, and they need sympathy and to be consoled. Would you dare chastise someone who was grieving after the death of a family member?
I was reminded once by a divorced priest and colleague that when God says: ‘I hate divorce ... I hate divorce’ (Malachi 2: 16), that of course God hates divorce because he has gone through the sufferings and grieving of divorce through our faithlessness and wandering.
God hates divorces because God has suffered divorce.
What a profound insight.
Too often, in debates, passages of Scripture taken out of context, or one-sided interpretations of the tradition of the Church, can be used to set a trap so that people are forced to accept only one standard or practice for marriage in the world today. But in this Gospel reading, Christ responds to those who seek to trap him by refusing to accept to be trapped into accepting their interpretation of Scripture or Tradition.
Instead, he challenges those around them to think for themselves and to think with compassion.
Let us not use this reading to trap Jesus through hardness of heart. And let us not use this reading to trap vulnerable, suffering and grieving people who remain open to loving and being loved.
We must face questions about marriage and divorce, about who can be married and who can be divorced, as challenges that ask us to think outside the box, without trying to trap Jesus or to trap those who are faced with honest questions about marriage and about divorce.
Enjoying a country house wedding (Photograph: Patrick Comerford)
Today’s Prayers (Friday 28 February 2025):
This week marks the third anniversary of Russia’s invasion of Ukraine. 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 ‘A Grain of Wheat.’ This theme was introduced on Sunday with a Programme Update by the Revd Dr Nevsky Everett, chaplain of the Church of the Resurrection, Bucharest, Romania.
The USPG Prayer Diary today (Friday 28 February 2025) invites us to pray:
Heavenly Father, we praise you for the Church of the Resurrection and their faithful service to you and their community. Bless Father Nevsky and the team’s ministry with strength, wisdom, and continued impact as they bring hope and healing to those in need.
The Collect:
Almighty God,
you have created the heavens and the earth
and made us in your own image:
teach us to discern your hand in all your works
and your likeness in all your children;
through Jesus Christ your Son our Lord,
who with you and the Holy Spirit reigns supreme over all things,
now and for ever.
The Post-Communion Prayer:
God our creator,
by your gift
the tree of life was set at the heart of the earthly paradise,
and the bread of life at the heart of your Church:
may we who have been nourished at your table on earth
be transformed by the glory of the Saviour’s cross
and enjoy the delights of eternity;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
give us reverence for all creation
and respect for every person,
that we may mirror your likeness
in Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
Cretulescu Church (Biserica Crețulescu) in Bucharest city centre, was built in the Brâncovenesc style … the reflections in the USPG prayer this week are from the Church of the Resurrection, Bucharest (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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