01 April 2025

Joseph Comerford and
the Comberford monument
in the Comberford Chapel,
Tamworth, erected in 1725

The Comberford family monument erected in Saint Editha’s Church in 1725 (Photograph: Patrick Comerford)

Patrick Comerford

The Comberford Memorial Tercentenary:
a talk on the Comberford family
and rededication of the 1725 plaque

Tamworth and District Civic Society,

Tuesday 1 April 2025,

7 p.m.:
Saint George’s Chapel, Saint Editha’s Church, Tamworth,

with rededication in the Comberford Chapel

Introduction:

This year marks the 300th anniversary of the erection of a mural in 1725 of the curious tablet on the wall of the Comberford Chapel or North Transept, also known historically as Saint Catherine’s Chapel. It is one of two Comberford family monuments in the chapel, the other being a much worn and damaged effigy.

The monument is on the wall beneath the window depicting Christ the Teacher, erected almost a century and a half later in 1871 recalling two 19th century vicars of Tamworth, Canon Francis Blick (1754-1842) and his son-in-law, the Revd Robert Watkins Lloyd (1783-1860), and their wives.

I spoke here six years ago (2019) on ‘The Comberfords of Comberford and the Moat House, Tamworth’ (9 May 2019). This evening, to mark this 300th anniversary, I want to:

1, look at that particular monument;

2, look at some of the questions the text on it raises;

3, answer some of the questions it has created over the years for local and family historians;

4, identify who erected this monument 300 years ago; and

5, place it within the context of its setting in this church, both before it was erected and in the context of what was happening in Saint Editha’s Church at the time.

The desecrated and defaced Comberford effigy in the Comberford Chapel in Tamworth (Photograph: Patrick Comerford)

1, Looking at the monument:

The marble tablet erected in 1725 in the Comberford Chapel laments the demise of the main male line of the Comberford family that ended with Robert Comberford’s death, saying that line died out in 1671, although, in fact, he died in 1669. Indeed, his widow Catherine, had continued living at Comberford with her daughter, and she died only eight years before the plaque was erected.

The marble mural bears a Latin inscription that declares:

Hic situm est Monumentum diuturnitare vero
temporis et bellis plusquam civilibus dirutum
familiae non ita pridem florentis. Gentis
amplae et honostae Cumberfordiorum
Qui de hoc Municipio cum in alliistum.
In hoc Templo aedificando optime meruerunt.
Domini Cumberfordiae melaruere annis septigentis.
In Roberto autem novissimo stirpis Angliacae
Staffordiensis viro Gentis extinctum pleratur.
Qui obiit A.D. 1671 et hic cum consorte
Domina Catharina Bates filiisque duabus
Maria et Anna suis Haeredibus Tumulo
conditur Nomen adhuc viger in stirpe
Hibernica, quae Regem Jacobum Secundum
in Galliam secuta est; atque ibi Angluniae
In Provincia de Champagne Dominio
insignitur 1725
.

Translated, this inscription reads:

‘This place is truly a fitting monument to a family brought low by wars rather than civic affairs, and that no longer flourishes here. The generous and honest family of Cumberfords richly deserve the gratitude of this town in many things, including in the building of this church. The Lords of Cumberford, who survived for seven hundred years, died out with the death of Robert, last scion of the Staffordshire branch in England, when he died in AD 1671, and was buried here with his wife Lady Catherine Bates and their two daughters and heiresses, Mary and Anne. Henceforth, the name lives on in the Irish branch of the family, which followed James II into exile in France, and there they became the Lords of Anglunia in the Province of Champagne. Erected in 1725.’

In addition, two local historians, Stebbing Shaw (1762-1802) and Charles Ferrers Palmer (1819-1900), and one 19th century family historian, James Comerford, noted that above this plaque there was a representation of the Comberford coat-of-arms (gules, a talbot passant argent) impaling those of Bates of Sutton (sable, a fess between three hands erect argent), with the Comberford crest of a ducal coronet and peacock’s head. This detail has since disappeared, but only in the past century and half or less.

‘Christ the Teacher’ … a stained glass window in the Comberford Chapel in Saint Editha’s Church, commemorates the Revd Francis Blick, Vicar of Tamworth (Photograph: Patrick Comerford)

2, Some questions raised in the text:

In his pamphlet, The Moat House and the Comberford Family, privately published about 60 years ago (ca 1965-1967), DP Adams, then Senior History Master at the Queen Elizabeth’s Grammar School, Tamworth, says: ‘Two things about this memorial are strange. When and by whom was it erected since it refers to James II’s exile which occurred from 1690 onwards, and where was Anglunia?’

In fact, he’s asking three, not two questions: when was it erected? Who erected it? And where is Anglunia? And he hints at a fourth question: how was a monument with such obvious Jacobite sympathies erected in a parish church in England within a decade of a Jacobite invasion in a concerted campaign to dethrone the House of Hanover?

The plaque is surprisingly open in its Jacobite sentiments, only a decade after the Vicar of Tamworth was convicted for his Jacobite loyalties.

One of Adams’s questions is already answered in the text, which says clearly the monument was erected in 1725. In addition, by clearing up the identity of ‘Anglunia’ the identity of the monument’s patron is revealed.

But they are at least two typographical errors on this monument, and someone more learned in classical Latin than I am may probably identify more:

(i) The date 1671 should read 1669, when Robert Comerford died;

(ii) Anglunia refers to Anglure in the Champagne area in France.

Patrick Comerford with the monument erected in the Comberford Chapel in 1725 by the Comerford family of Ireland

3, Questions created for local and family historians

As I shall point, the tablet was probably commissioned by an Irish officer and merchant, Joseph Comerford of Clonmel and Dublin, who had recently bought the chateau of Anglure in Marne, France, along with the title of Marquis d’Anglure.

He was keen to establish links between the Comerford family in Ireland and the Comberford family in Tamworth, but makes some clear and perhaps deliberate mistakes, if not representations of the stories of both families.

Let me identify some of those deliberate errors when it comes to the Comberford family of Comberford Hall and the Moat House.

Firstly, The tablet says the Comberford family had been living in Staffordshire for no more than six rather than seven centuries.

Then, as I have said, Robert Comberford (1594-1669) died in 1669, and not in 1671 as the monument claims. Robert furnished Elias Ashmole with many of the details of the Comberford family in Lichfield in 1663, although leaving some curious gaps. His wife Catherine was at least 30 years younger than him, and he died in 1669 at the age of 77, he was buried in the Comberford Chapel and his widow and two daughters continued to live at Comberford Hall until she died in 1718.

Indeed, the family had been impoverished during the Civil War, losing the Moat House on Lichfield Street in Tamworth. The family had recovered Comberford Hall, but it had been heavily mortgaged, and Catherine probably remained there as a tenant of the Skeffingtons of Fisherwick, Robert Comberford’s cousins and neighbours. Her will, written in Latin, was made on 18 January 1716, and probate was granted on 7 November 1718.

Her will shows Catherine still held some property in Wigginton, Hopwas and Tamworth, which she divided between her granddaughters, Catherine Brooke and Mary Grosvenor, wife of Sherrington Grosvenor of Tamworth. Both daughters are more likely to have been buried with their husbands than with their parents here in Tamworth.

Catherine died seven years before this monument was put in place, so there were people around in 1725 who would have remembered the family had continued living in this area long after James II’s exile. The Comberford name continued in the Brooke family through Robert’s grandson, Comberford Brooke.

It is true the name died out, but not the family line. Robert Comberford’s descendants continued through female lines in prominent Midlands families, including the Brooke, Giffard, Grosvenor, Mostyn, Parry, Slaughter and Smitheman families, and their descendants.

Indeed, if Robert Comberford was the last of the line and died in 1669 or 1671, during the reign of Charles II, a branch of the family could not have then followed James II to Ireland and then into exile into France.

Château d’Anglure … it gave Joseph Comerford an estate and a title

4, Who erected this monument in 1725?

Joseph Comerford, Marquis d’Anglure, is one of the most enigmatic members of the family. His origins and place in the family tree have been obscured by his own obfuscation:

• The family tree he registered in Dublin was a self-serving and vainglorious exercise, aimed at asserting a nobility that would underpin the French aristocratic title he acquired when he bought a chateau and petit domain in Champagne.

• The plaques he erected in the Comerford chapel in Saint Mary’s Parish Church, Callan, Co Kilkenny, and the Comberford Chapel in Saint Editha’s Parish Church in Tamworth, were proud but vain efforts to link the Comerford family in Co Kilkenny with the Comberford family in the Lichfield and Tamworth area of Staffordshire.

Although he claimed on those monuments that his family had been brought low by the ravages of civil wars in Ireland and in England, he appears to have remained in Ireland for some years after the defeat of the Jacobite cause in the 1690s without any obvious social, political or financial disadvantage. And, while he eagerly craved acceptance in French aristocratic circles, the title he acquired has never continued in use in the Comerford family.

Joseph Comerford’s pedigree, registered with the Ulster Office of Arms, the principal heraldic and genealogical office in Ireland, makes extravagantly fanciful and romantic claims for his origins and ancestry. Yet, paradoxically, it is difficult to disentangle truth from fiction, or to be quite certain about Joseph Comerford’s family origins.

However, we can presume that Joseph Comerford knew and was honest about the names of his parents and grandparents. It would appear, therefore, that his grandfather was Peter Comerford, who married Honor Everard, and that his father was Edward Comerford, a merchant, of Clonmel, Co Tipperary. He married Barbara Browne, and died in November or December 1679, while Barbara died in 1719.

Edward and Barbara Comerford were the parents of three or four sons and two daughters, including Joseph Comerford, the subject of our discussions this evening; Bonaventure Comerford, a Jacobite captain in France who died in 1709 and is buried in Douai; Luke Comerford, also a Jacobite captain; and Michael Comerford, who died in Dublin 1724, and who in his will uses the Comberford coat-of-arms.

Joseph Comerford was a freeman of Waterford (1686) and was a captain in the Jacobite army of James II in Ireland.

However, despite the terms of the Treaty of Limerick after the Jacobite defeat, Joseph Comerford was still living in Ireland in 1692, when he bought the ‘Ikerrin Crown,’ an encased gold cap or crown discovered 10 ft underground by turf-cutters in Co Tipperary, and which he saved from being melted down.

The ‘Comerford Crown’ or ‘Ikerrin Crown’ … bought by Joseph Comerford in 1692 and later kept in his château in Anglure

Soon after, Joseph moved to France, and as Joseph de Comerford of Clonmel, he received letters of naturalisation in France in January 1711. In exile in France, he was made a Chevalier of St Louis, bought the Anglure estate on the banks of the River Aule in Champagne, including Château d’Anglure, and claimed the title of Marquis d’Anglure.

However, he returned to Ireland at the beginning of the 18th century, when he was living in Cork, and in Dublin in April 1724, he registered a fanciful family pedigree at the Ulster Office of Arms in Dublin Castle.

At this time, or soon after, he probably also erected the monument in Saint Mary’s Church, Callan, Co Kilkenny, to Thomas Comerford, who may have been his great-grandfather and who died in 1627 or in 1629. That monument also uses florid Latin and the coat-of-arms of the Comberford family of Comberford rather than that of the Comerfords of Co Kilkenny.

Joseph Comerford returned to France after registering his pretentious pedigree and erecting plaques in Callan and Tamworth that may have been intended to support and substantiate his genealogical claims.

On 28 November 1725, as Joseph de Comerford, he gave the Anglure estate, including ‘the grounds and seigniories of Mesnil and Granges,’ 3 km west of Anglure, to his nephew, Louis Luc de Comerford.

When he died in 1729, Joseph Comerford’s will was proved in Paris. Another will was dated 19 May 1729 and went to probate in Dublin that year. He was buried in the chapel at Château d’Anglure not under the title of Marquis d’Anglure but as Baron d’Anglure et Dangermore.

Although he had an only daughter, Jane Barbara, there was no male heir to inherit his claims and titles. Instead, he had designated his brother Captain Luc (Luke) Comerford as his heir. In default of male heirs, Joseph Comerford settled his estates in Champagne on the heirs male of his brother, Captain Luke Comerford, and in default of such heirs male on his kinsman, Major-General John Comerford, and his male issue.

Captain Louis-Luc Comerford of Sézanne, north of Anglure, became Seigneur d’Anglure as heir to his uncle Joseph. He was financially ruined, sold the Anglure title and estate in 1752, and retired to Sézanne, north of Anglure, where he lived in extreme poverty.

Louis-Luc Comerford’s next brother, Captain Pierre-Edouard Comerford, used the title of Baron Dangermore, but he made no pretensions to the Anglure titles. This branch of the Comerford family died out in 1813 with the death of Captain Joseph-Alexandre-Antoine Comerford (1757-1813). Since then, the French titles have never been assumed or claimed by any member of the family. As for the crown rescued by Joseph Comerford, its fate remains a mystery, though it has inspired various works of art in Ireland.

The Moat House on Lichfield Street, Tamworth … Joseph Comerford’s motives may have included preserving family rights and interests in the Comberford Chapel from later proprietors of the Moat House (Photograph: Patrick Comerford)

5, The monument and its contexts

The destiny of Joseph Comerford’s crown, title, chateau, and his many pretentious claims are interesting chapters in the story of the decline of a family, and help to explain why he erected the monument in the Comberford chapel.

When Joseph Comberford bought his chateau in Anglure, it came with a title – but with the caveat that the owner had to be what passed in France as noble birth. And that explains the very confusing family tree he registered in Dublin in 1724. Erecting this monument in Tamworth, without using his own name, bolstered that claim – we could accuse him of creating ‘facts on the ground.’

But there were other, more understandable reasons – perhaps more honourable reasons – for his wanting to erect this monument. The Comberford family lost the Moat House on Lichfield Street during the English civil war in the mid-17th century. I have inherited some papers and correspondence that show how successive owners of the house went to great lengths to find out whether the house brought with it rights of burial in the Comberford Chapel: in other words, was the right of burial inherited in the Comberford family, or was it associated with the Moat House.

Of course, the Comberford Chapel predates the family’s ownership of the Moat House. So, we may probably accept, Joseph Comerford, in some way, was probably trying to keep the Comberford Chapel ‘in the family’ – albeit through a very distant and questionable genealogical link – rather than alienate those rights to the owners of the day at the Moat House.

His action was bold, for, as Adams points out, the plaque is surprisingly open in its Jacobite sentiments, only a decade after a local vicar was executed for his Jacobite loyalties. The Revd William Paul (1678–1716) had been a teacher in Tamworth before becoming Vicar of Orton, six or seven miles east of Tamworth, in 1709. He became a nonjuror, joined the Jacobite rebels in 1715, was arrested and convicted of treasons, and was hanged, drawn and quartered at Tyburn on 13 July 1716.

It remained a political and social risk to openly espouse Jacobite sympathies in Tamworth in 1725. But of course, who with the name Comberford or Comerford, would not want to keep, whatever the implied risks, whatever links it was possible to maintain with the Moat House, Comberford Hall and the Comberford Chapel in Tamworth?

Some of the 19th centuries papers relating to the Comberford family and the Moat House (Photograph: Patrick Comerford)

Daily prayer in Lent 2025:
28, Tuesday 1 April 2025

A window depicting Christ the healer in the Chapel of Saint John’s Hospital, Lichfield, depicts Christ healing the man at the pool (see John 5: 1-16) (Photograph: Patrick Comerford)

Patrick Comerford

This week began with the Fourth Sunday in Lent (Lent IV) and Mothering Sunday, and we have arrived at the beginning of a new monh. Today (1 April), the Church Calendar in the Church of England in Common Worship remembers Frederick Denison Maurice (1805-1872), priest, teacher of the faith.

Later this evening, I have been invited to speak in Saint Editha’s Church, Tamworth, at an event at 7 pm in the Comberford Chapel organised by Dr David Biggs and the Tamworth and District Civic Society to mark the 300th anniversary of a Comberford family memorial in 1725.

Before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:

1, reading today’s Gospel reading;

2, a short reflection;

3, a prayer from the USPG prayer diary;

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

The healing of the man by the pool … a fresco in Analipsi Church in Georgioupoli, Crete (Photograph: Patrick Comerford)

John 5: 1-3, 5-16 (NRSVA):

1 After this there was a festival of the Jews, and Jesus went up to Jerusalem.

2 Now in Jerusalem by the Sheep Gate there is a pool, called in Hebrew Beth-zatha, which has five porticoes. 3 In these lay many invalids – blind, lame, and paralysed.

5 One man was there who had been ill for thirty-eight years. 6 When Jesus saw him lying there and knew that he had been there a long time, he said to him, ‘Do you want to be made well?’ 7 The sick man answered him, ‘Sir, I have no one to put me into the pool when the water is stirred up; and while I am making my way, someone else steps down ahead of me.’ 8 Jesus said to him, ‘Stand up, take your mat and walk.’ 9 At once the man was made well, and he took up his mat and began to walk.

Now that day was a sabbath. 10 So the Jews said to the man who had been cured, ‘It is the sabbath; it is not lawful for you to carry your mat.’ 11 But he answered them, ‘The man who made me well said to me, “Take up your mat and walk.”’ 12 They asked him, ‘Who is the man who said to you, “Take it up and walk”?’ 13 Now the man who had been healed did not know who it was, for Jesus had disappeared in the crowd that was there. 14 Later Jesus found him in the temple and said to him, ‘See, you have been made well! Do not sin any more, so that nothing worse happens to you.’ 15 The man went away and told the Jews that it was Jesus who had made him well. 16 Therefore the Jews started persecuting Jesus, because he was doing such things on the sabbath.

Jerusalem … the site of the Pool of Bethesda

Today’s Reflection:

In today’s Gospel reading at the Eucharist (John 5: 1-3, 5-16), Jesus goes to Jerusalem for a feast. At the Pool of Betheseda, he heals a paralysed man. Jesus tells him to ‘Pick up your mat and walk!’ This takes place on the sabbath. Many people see the man carrying his mat and tell him this is against the law. He tells them the man who healed him told him to do so, and they ask who that was. He tries to point to Jesus, but Jesus has slipped away into the crowd. Jesus comes to him later and tells him: ‘Stop sinning or something worse may happen to you.’ The man then tells people it was Jesus who healed him.

This story is very similar to a story in the synoptic Gospels (see Mark 2, Matthew 9 and Luke 5), but the paralysed man comes to Jesus at his home in Capernaum, and Jesus at first says the sins of the man are forgiven and only when people question his ability to forgive sins does Christ say that he could have said to the man pick up your mat and walk.

People begin to persecute Jesus because he is working on the sabbath. But there is more stirring under the waters.

Once again, we are introduced to a story in Saint John’s Gospel with a water setting. They include the Baptism of Christ by John in the River Jordan, the Wedding at Cana, where water is turned into wine, and the conversation with the Samaritan women at the well, where Jesus talks of himself as the living water that bring eternal life.

Like the waters of the Jordan, there is also a comparison with the waters of creation. Although verse 3, with the introduction of the angel who hovers over the water, is now questioned by scholars, nevertheless it points to the way this story was linked by the early church with the story of creation and the story of Christ’s baptism.

What do you think is the symbolism of the five porticos? Whether archaeologists have found these porticos is another question. But there is the cross-reference to the story of the Samaritan woman, for example. Once again, by choosing his setting, the writer of the Fourth Gospel is building up our expectations. There is a promise here not only of healing and wholeness but also of eternal life.

Bethesda is the name of a series of pools in the Muslim Quarter of Jerusalem, on the path of the Beth Zeta Valley. In Greek Biblical manuscripts its name is often mistaken for the name of the town of Bethsaida. Its name may be derived from the Aramaic beth hesda, meaning either ‘house of mercy’ or ‘house of grace.’

Since the 4th century CE it has also been called the Sheep Pool, but this is now thought to be a translation error. It is associated with healing. The Fourth Gospel describes the pool’s location using the Greek word προβατικῇ (probatike), which literally means ‘pertaining to sheep.’ In the early 4th century, Eusebius interpreted this as the sheep-pool, and later Church Fathers repeated this suggestion, so that it also appears in some translations. However, it is now thought that the term προβατικῇ (probatike) refers to Bethesda being located near to the Sheep-gate, a gate in the former city wall, near the Lion Gate in the present city wall.

The history of the pool dates back to the 8th century BCE, when a dam was built across the short Beth Zeta valley. Around 200 BCE, when Simon II was the High Priest, the channel was enclosed, and a second pool was added on the south side of the dam. Although there is a popular legend that claims that this pool was used for washing sheep, this is very unlikely due to the pool’s use as a water supply, and its depth of 13 metres.

In the 1st century BCE, natural caves to the east of the two pools were turned into small baths, as part of an ασκληπιεῖον (asklepieion) or healing temple. However, the Mishnah implies that at least one of these new pools was sacred to Fortuna, the goddess of fortune, rather than Asclepius (Ἀσκληπιός), the god of healing. According to the Fourth Gospel, this pool was a swimming bath (κολυμβήθρα, kolumbethra) with five porticos – although this was translated as porches in older translations – close to the probatike or Sheep-Gate. Archaeologically, the reference to five porticos is not yet fully understood, as the only applicable structure found in the pools themselves has three porticos rather than five. The closest alternative match is to the five colonnades of the asklepieion itself.

Saint John’s Gospel describes the porticos as a place in which large numbers of infirm people were waiting, which corresponds with the site’s use in the 1st century as an asklepieion.

Some scholars suggest the narrative is actually part of a deliberate polemic against the cult of Asclepius, an antagonism possibly brought on partly by the fact that Asclepius was worshipped as Saviour (Σωτήρ, Soter) because of his healing attributes.

The narrative uses the Greek phrase ὑγιὴς γενέσθαι; (hygies genesthai? Do you want to be made well?), which is not used anywhere in the three Synoptic Gospels.

It is not clear what feast provides the setting for this event. Some think it is the Feast of Pentecost, which comes 50 days after the Passover. Others suggest the Feast of the Spring Harvest. By the time of Christ, Pentecost had become the feast of renewing the Sinai Covenant, since Moses arrived at Sinai 50 days after the Passover in Egypt. Later in this chapter, the references to Jesus the judge (verses 22 and 30) and to Moses’ witness to Jesus (verses 46-47) appear to echo the themes of the Sinai law and covenant associated with the feast of Pentecost.

After the word ‘paralysed’ in verse 3, later manuscripts add, wholly or in part, an explanatory statement: ‘waiting for the stirring of the water; 4 for an angel of the Lord went down at certain seasons into the pool, and stirred up the water; whoever stepped in first after the stirring of the water was made well from whatever disease that person had.’

These words have become part of popular tradition, but are missing from the best manuscripts, and modern scholarship thinks these extra details are unlikely to have been part of the original text, and many modern translations do not include the troubling of the water or the angel tradition.

But some ancient manuscripts say these people were waiting for the troubling of the water. A few manuscripts also move the setting away from Roman rituals into something more appropriate to Judaism, by adding that an angel would occasionally stir the waters, which would then cure the first person to enter.

Verse 9 introduces the fact this healing took place on a sabbath. The problem for the authorities is not that the man was healed, or that he was healed on the Sabbath, but that he breached a prohibition on lifting and carrying a mat on the Sabbath, which amounts to work. They ask him who has healed him, who has told him to break the Sabbath law. But the man does not know.

Although God rested after six days of creation, it does not mean that God ceased to care for creation or to take an interest in its affairs. God continues to work on the Sabbath, giving life, rewarding good and punishing evil.

How would you make the connections between the waters of creation, Christ as the living water, and the waters of baptism?

What do you mean when you pray for healing for yourself or others?

How do you respond when those prayers appear not to have been answered?

The Angel at the Pool of Bethesda (Robert Bateman)

Today’s Prayers (Tuesday 1 April 2025):

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 ‘Inspiration of the Holy Spirit.’ This theme was introduced on Sunday with Reflections by the Revd Rock Higgins, Rector of Saint James the Less Episcopal Church, Ashland, Virginia, and the Triangle of Hope Youth Pilgrimage Lead for the Diocese of Virginia.

The USPG Prayer Diary today (Tuesday 1 April 2025) invites us to pray:

Let us pray for the work of the Triangle of Hope and all their corresponding dioceses.

The Collect:

Merciful Lord,
absolve your people from their offences,
that through your bountiful goodness
we may all be delivered from the chains of those sins
which by our frailty we have committed;
grant this, heavenly Father,
for Jesus Christ’s sake, our blessed Lord and Saviour,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post Communion Prayer:

Lord God,
whose blessed Son our Saviour
gave his back to the smiters
and did not hide his face from shame:
give us grace to endure the sufferings of this present time
with sure confidence in the glory that shall be revealed;
through Jesus Christ our Lord.

Additional Collect:

Merciful Lord,
you know our struggle to serve you:
when sin spoils our lives
and overshadows our hearts,
come to our aid
and turn us back to you again;
through Jesus Christ our Lord.

Yesterday’s Reflection

Continued Tomorrow

The Blind Boy … a sculpture in the National Botanic Gardens in Glasnevin, 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