Daily prayer in Christmas 2025-2026: 40, Monday 2 February 2026, the Presentation (Candlemas)

The Presentation depicted in a window in Saint Olave’s Church, York (Photograph: Patrick Comerford)

Patrick Comerford

Today is the last day in the 40-day season of Christmas, which concludes today with the Feast of the Presentation of Christ in the Temple (Monday 2 February 2026), also known as Candlemas, although most parishes and churches probably transferred this celebration to yesterday, which was also the Fourth Sunday of Epiphany (Epiphany IV, 1 February 2026) and Septuagesima.

Later today, I may visit the exhibition of Icons by the traditional Byzantine iconographer Hanna-Leena Ward in Lichfield Cathedral, which opened on Friday (30 January) and continues for three weeks until 19 February. But, 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, 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 Presentation depicted in a window in Saint Peter’s Church, Kuching (Photograph: Patrick Comerford)

Luke 2: 22-40 (NRSVA):

22 When the time came for their purification according to the law of Moses, they brought him up to Jerusalem to present him to the Lord 23 (as it is written in the law of the Lord, ‘Every firstborn male shall be designated as holy to the Lord’), 24 and they offered a sacrifice according to what is stated in the law of the Lord, ‘a pair of turtle-doves or two young pigeons.’

25 Now there was a man in Jerusalem whose name was Simeon; this man was righteous and devout, looking forward to the consolation of Israel, and the Holy Spirit rested on him. 26 It had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Messiah. 27 Guided by the Spirit, Simeon came into the temple; and when the parents brought in the child Jesus, to do for him what was customary under the law, 28 Simeon took him in his arms and praised God, saying,

29 ‘Master, now you are dismissing your servant in peace,
according to your word;
30 for my eyes have seen your salvation,
31 which you have prepared in the presence of all peoples,
32 a light for revelation to the Gentiles
and for glory to your people Israel.’

33 And the child’s father and mother were amazed at what was being said about him. 34 Then Simeon blessed them and said to his mother Mary, ‘This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed 35 so that the inner thoughts of many will be revealed – and a sword will pierce your own soul too.’

36 There was also a prophet, Anna the daughter of Phanuel, of the tribe of Asher. She was of a great age, having lived with her husband for seven years after her marriage, 37 then as a widow to the age of eighty-four. She never left the temple but worshipped there with fasting and prayer night and day. 38 At that moment she came, and began to praise God and to speak about the child to all who were looking for the redemption of Jerusalem.

39 When they had finished everything required by the law of the Lord, they returned to Galilee, to their own town of Nazareth. 40 The child grew and became strong, filled with wisdom; and the favour of God was upon him.

The Presentation depicted in a window in Saint Mary’s Church, Lichfield (Photograph: Patrick Comerford)

Today’s Reflection:

Today is the Feast of the Presentation of Christ in the Temple, or Candlemas [2 February 2026]. This feast falls 40 days after Christmas when, according to traditional religious law, the Virgin Mary, the mother of the Christ-Child, presents her first-born to the priest in the Temple in Jerusalem. Because the Holy Family was poor, they offered a turtle dove and two pigeons as a submission and a sacrifice.

This is a feast rich in meaning, with several related themes running through it – presentation, purification, meeting, and light for the world. The several names by which this day has been known throughout Christian history illustrate just how much this feast has to teach and to celebrate. These names include the Presentation, and the Purification of the Blessed Virgin Mary, although today we talk more commonly of the Feast of Candlemas.

The true meaning of Candlemas is found in its ‘bitter-sweet’ nature. It is a feast day, and the revelation of the Christ Child in the Temple, greeted by Simeon and Anna, calls for rejoicing. Nevertheless, the prophetic words of Simeon, which speak of the falling and rising of many and the sword that will piece Mary’s heart, lead on to the Passion and Easter, as the Gospel according to Saint Luke makes clear:

‘… This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed so that the inner thoughts of many will be revealed – and a sword will pierce your own soul too.’

Candlemas is the climax of the Christmas and Epiphany season, the last great festival of the Christmas cycle. It brings Christmas celebrations to a close, and is a real pivotal day in the Christian year. The focus shifts from the cradle to the cross, from Christmas to Passiontide – Ash Wednesday and the start of Lent are little more than a fortnight away (18 February 2026).

At times, instead of a sermon, I read TS Eliot’s poem, ‘A Song for Simeon’, based on the canticle Nunc Dimittis.

This is one of two poems written about the time of Eliot’s conversion in 1927. He titles his poem ‘A Song for Simeon’ rather than ‘A Song of Simeon’, the English sub-title of the canticle in The Book of Common Prayer, and it is one of four poems he published between 1927 and 1930 known as the Ariel Poems.

A Song for Simeon, by TS Eliot:

Lord, the Roman hyacinths are blooming in bowls and
The winter sun creeps by the snow hills;
The stubborn season had made stand.
My life is light, waiting for the death wind,
Like a feather on the back of my hand.
Dust in sunlight and memory in corners
Wait for the wind that chills towards the dead land.

Grant us thy peace.
I have walked many years in this city,
Kept faith and fast, provided for the poor,
Have given and taken honour and ease.
There went never any rejected from my door.
Who shall remember my house, where shall live my children’s children
When the time of sorrow is come?
They will take to the goat’s path, and the fox’s home,
Fleeing from the foreign faces and the foreign swords.

Before the time of cords and scourges and lamentation
Grant us thy peace.
Before the stations of the mountain of desolation,
Before the certain hour of maternal sorrow,
Now at this birth season of decease,
Let the Infant, the still unspeaking and unspoken Word,
Grant Israel’s consolation
To one who has eighty years and no to-morrow.

According to thy word.
They shall praise Thee and suffer in every generation
With glory and derision,
Light upon light, mounting the saints’ stair.
Not for me the martyrdom, the ecstasy of thought and prayer,
Not for me the ultimate vision.
Grant me thy peace.
(And a sword shall pierce thy heart,
Thine also).
I am tired with my own life and the lives of those after me,
I am dying in my own death and the deaths of those after me.
Let thy servant depart,
Having seen thy salvation.

A hymn often sung on this day is ‘In his temple now behold him’, by Canon Henry John Pye (1827-1903), who was the Rector of Clifton Campville, Staffordshire, where he was also Lord of the Manor, and a canon of Lichfield Cathedral.

Henry John Pye was born Henry James Pye in Chacombe Banbury Priory, Northamptonshire, on 31 January 1827. His father, Henry John Pye (1802-1884), lived at Clifton Hall, Staffordshire, close to Comberford, and 10 miles east of Lichfield and seven miles north of Tamworth. He was the lord of the manor and the patron of the local living; his grandfather was Henry James Pye (1745-1813), the Poet Laureate (1790-1813).

The Pye family was also related to the Willington family of Colehill and Tamworth.

The younger Henry John Pye was educated at Eton and Trinity College Cambridge (BA, 1848; MA 1852). He was ordained deacon in 1850, and priest in 1851. He first served as curate of Cuddesdon, outside Oxford (1850-1851), where Bishop Samuel Wilberforce lived. He married the bishop’s daughter, Emily Charlotte Wilberforce, on 21 October 1851.

Pye’s father appointed him the Rector of Clifton Campville in the Diocese of Lichfield in 1851, and he remained rector until 1868. Pye also became the Prebendary of Handsacre (1865-1868) in Lichfield Cathedral.

While he was the Rector of Clifton Campville, Pye compiled a collection of hymns for use in the parish, including the hymn ‘In his temple now behold him,’ intended for use on the feast of the Presentation or Candlemas today.

Pye also commissioned George Edmund Street, the Gothic Revival architect, to restore Saint Andrew’s, the parish church in Clifton Campville. Street, who is known for his restoration of Christ Church Cathedral, Dublin, and the Law Courts in London, had also designed Wilberforce’s new theological college in Cuddesdon.

Henry, his wife Emily, and his brother and sister joined the Roman Catholic Church in 1868. Pye later turned to the law: he was admitted at the Inner Temple in 1873 and was called to the bar in 1876.

Pye died in Tamworth on 3 January 1903, and the Manor of Clifton Campville and Clifton Hall, which had been in the Pye family since 1700, were sold in 1906.

In his temple now behold him;
See the long-expected Lord!
Ancient prophets had foretold him;
God hath now fulfilled his word.
Now to praise him, his redeemèd
Shall break forth with one accord.

In the arms of her who bore him,
Virgin pure, behold him lie,
While his aged saints adore him,
Ere in perfect faith they die:
Alleluia! Alleluia!

Lo, the incarnate God most high!
Jesus, by thy Presentation,
Thou, who didst for us endure,
Make us see thy great salvation,
Seal us with thy promise sure;
And present us in thy glory
To thy Father cleansed and pure.

Prince and author of salvation,
Be thy boundless love our theme!
Jesus, praise to thee be given
By the world thou didst redeem,
With the Father and the Spirit,
Lord of majesty supreme!

The Presentation depicted in a window in Saint Giles Church, Oxford (Photograph: Patrick Comerford)

Today’s Prayers (Monday 2 February 2025, the Presentation):

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: ‘Serving the Lord with Dignity’ (pp 24-25). This theme was introduced yesterday with a Programme Update by the Revd Mauricio Mugunhe, Executive Director of Acção Social Anglicana, Igreja Anglicana de Moçambique e Angola.

The USPG Prayer Diary today (Monday 2 February 2026, the Presentation) invites us to pray reflecting on these words:

Lord, as Simeon held the Christ Child, we long to see your promise fulfilled in our lives. Help us to trust in your guidance and walk in faith each day.

The Collect:

Almighty and ever–living God,
clothed in majesty,
whose beloved Son was this day presented in the Temple,
in substance of our flesh:
grant that we may be presented to you
with pure and clean hearts,
by your Son Jesus Christ 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:

Lord, you fulfilled the hope of Simeon and Anna,
who lived to welcome the Messiah:
may we, who have received these gifts beyond words,
prepare to meet Christ Jesus when he comes
to bring us to eternal life;
for he is alive and reigns, now and for ever.

Additional Collect:

Lord Jesus Christ,
light of the nations and glory of Israel:
make your home among us,
and present us pure and holy
to your heavenly Father,
your God, and our God.

Yesterday’s Reflections

Continued Tomorrow

The Presentation (centre) depicted in a window in Lichfield Cathedral … Henry John Pye was the Prebendary of Handsacre in Lichfield Cathedral (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

The Presentation depicted in a window in Peterborough Cathedral (Photograph: Patrick Comerford)

Daily prayer in Christmas 2025-2026: 39, Sunday 1 February 2026, Fourth Sunday of Epiphany (Epiphany IV)

The Wedding at Cana … an icon in the Lady Chapel in Lichfield Cathedral (Photograph: Patrick Comerford)

Patrick Comerford

The 40 days of the Season of Christmas and our celebrations of Epiphany-tide come to an end tomorrow, with Candlemas or the Feast of the Presentation (2 February). Today is the Fourth Sunday of Epiphany (1 February 2026), but the Church Calendar allows churches and parishes to mark the Feast of Presentation either today or tomorrow.

This Sunday has also been known as Septuagesima, the ninth Sunday before Easter, the third before Ash Wednesday. The term is sometimes applied to the 70 days starting on Septuagesima Sunday and ending on the Saturday after Easter. Alternatively, the term may be applied also to the period sometimes called pre-Lent that begins on this day and ends on Shrove Tuesday, the day before Ash Wednesday, when Lent begins.

In the calendar of the Orthodox Church, today is the Sunday of the Pharisee and the Publican, as we were reminded at vespers in the Greek Orthodox Church in Stony Stratford last night. Later this morning, I hope to sing with the choir at the Candlemas Eucharist in Saint Mary and Saint Giles Church in Stony Stratford, and I am hoping to see the full moon tonight, with the promise of fresh beginnings and the beginning of Spring. But, before today begins, I am taking some time for reflection, reading and prayer in these ways:

1, the Gospel reading of the day;

2, short reflections on the reading;

3, a prayer from the USPG prayer diary;

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

The Wedding at Cana, depicted by Giotto in a fresco panel in the Scrovegni Chapel in Padua (Photograph: Patrick Comerford)

Today’s Reflections:

In the Gospel reading today as the Fourth Sunday of Epiphany (Epiphany IV, John 2: 1-11) tells of the Wedding at Cana, one of the traditional Epiphany stories. Charlotte and I chose this as the Gospel reading at our wedding celebration in the Harvard Chapel in Southwark Cathedral in 2023.

The Wedding at Cana (John 2: 1-12) is one of the traditional Gospel readings during Epiphany-tide, and is the first of the signs in the Fourth Gospel. Along with the Visit of the Magi (Matthew 2: 1-12, 6 January 2026, The Epiphany), and the Baptism of Christ by Saint John the Baptist (Matthew 3: 13-17, 11 January 2026), these three themes at Epiphany tell us who Christ truly is: truly God and truly human.

This morning’s Gospel story is so familiar that we forget what its first impact may have been.

The saying about serving the good wine first is so well known that we forget that this is not what happens at all.

Sometimes, we convince ourselves that at this wedding in Cana they plan to first serve the good wine, and then when people are drunk they can put up with cheap plonk.

Not so.

Think of how many festive meals finish with the good wine.

I was surprised rummaging around after Christmas some years ago to find two bottles of fine port I had forgotten about: one from Portugal and one from the cellars of Sidney Sussex College, Cambridge. Beside them was a good bottle of desert wine that I had received as a present in Greece. They were such appropriate ways that year to finish off some good meals and celebrations at Christmas and the New Year.

No good wedding would finish without opening the champagne to toast the happy couple.

In Greece and in other parts of the Mediterranean, where wedding celebrations can last for a few days, perhaps even three days, the good wine comes out at the end, to toast the couple and to send the guests away knowing they have been welcome.

And this wedding story is about one other, long, weekend wedding, like so many that Jesus and the Disciples must have enjoyed.

Because he enjoyed a good wedding, Jesus uses the wedding banquet as an image of the Kingdom in two other Gospels (see Matthew 22: 1-14; Luke 14: 15-24), and it helps to understand why he is referred to as the bridegroom at least 14 times in the New Testament (e.g., see Matthew 9: 14-15; Matthew 25: 1-13; Mark 2: 18-20; Luke 5: 33-35; John 3: 29; Revelation 18: 23; Revelation 19: 9; Revelation 21: 2).

As with all good wedding stories, we might expect today’s Gospel story to be one about love, and one in which they all live happily ever after.

Imagine the happy couple who turn up for this wedding. This should be their great day. People have come from far and wide to celebrate with them. And, in good Mediterranean fashion, after two or three days, when everyone is about to go, there is a last dance, and a last toast: to the Bride and Groom. Or, so it was planned.

But before they get to that stage, the wine gives out (verse 3).

Is this because everyone has had too much to drink? Is it because the groom, despite expectations, did not buy enough wine? Or, is it because the groom has bought enough wine, but someone is siphoning it off, hoping everyone is going to be too drunk to notice?

It is an embarrassing occasion. But for whom?

Certainly for Mary, she takes action immediately. You can just picture her as the concerned aunt, like so many aunts at a wedding, not wanting her nephew or his new wife to be embarrassed.

But it is not embarrassing for Jesus. Nor is it embarrassing for the servants either. They seem to have done just what they were told to do.

Wine fraud is one of the oldest frauds in the world. Perhaps the finger of suspicion points at the chief steward, the master of the feast, the ἀρχιτρίκλινος (architríklinos) in verses 8-10. He has not been paying attention to what has been going on. At best, he has been negligent, at worst he was complicit, perhaps even the organiser.

Have the newly-wed couple and their guests, and their servants too, been the victims of a smart con trick by the chief steward? Is he inefficient? Does he not realise what is going on? Did he not buy all the wine that he charged for? Or, perhaps, has he been siphoning off the wine?

He is certainly not a model of probity as a wedding planner, avoiding some potentially tough questions when he claims dismissively: ‘Everyone serves the good wine first’ (verse 10).

That is patently not so. And he never even asks where the wine comes from. He just accepts that it is there. Perhaps he suspects he has been caught out.
I can see him throwing his arms up in the air, denying responsibility and trying to shift the blame onto someone, anyone, else. He seems to behave in a way like senior management in the Post Office shifted the blame for system failures onto sub-postmasters.

In his column in the Church Times two years ago (19 January 2024), Paul Vallely writes about ‘the Patronising Disposition of Unaccountable Power.’ He says ‘barely a month goes by’ without seeing examples ‘of the disregard of those in power for ordinary people.’

The Conservative government was still in office, and he continued: ‘This week it was the victims of child sexual exploitation in Rochdale. Last week, it was the sub-postmasters … Before that, it was teachers bullied by Ofsted inspectors, one so severely that she took her own life … Then there were the survivors of the Grenfell Tower inferno, the Windrush scandal, and the contaminated blood scandal.

‘The common factor in all these cases is an arrogant disdain for those whom they are supposed to serve. There is an all-too-familiar pattern of denial, cover-up, and deceit – and a default response, above all else, to protect the reputations of powerful individuals and institutions … It is only the prospect of a General Election later this year that has temporarily brought those in power to public account.’

So often in life, ordinary people are cheated out of what is theirs, deprived of what they are entitled to, left without hope.

The ‘Queen of Mean,’ the late Leona Helmsley (1920-2007), once said when she was on trial for tax evasion: ‘Only the little people pay taxes’ (1989). So often in life, it is ‘the little people’ who pay their taxes, and pay the price when it comes to cuts in public services, the collapse of banks, inadequate finding for the NHS, schools and public transport, or bear the brunt when it comes to floods, natural disasters and the consequences of war and climate change. There are no heads of state or CEOs from large multinationals among the refugees seeking asylum in Europe today, risking deportation or living in fear of the braying and bullying mobs gathered outside cheap hotels, or being beaten and shot by ICE agents on the icy streets of Minneapolis.

Imagine the embarrassment of the couple who are among ‘the little people’ and who are cheated out of the toast to the bride and the groom at the very end of their wedding celebrations.

But Christ is with us at the moments when we feel cheated of our hopes for the future.

As for that wedding at Cana, as with all good stories, we might well ask: Did they live happily ever after?

Well, the lectionary compilers end this story at verse 11. But the next verse, verse 12, says: ‘After this he went down to Capernaum with his mother, his brothers, and his disciples; and they remained there a few days.’

They go to the wedding together, and they go back together, but things have changed. After the wedding, someone is a new brother-in-law, a new sister-in-law, is going to be a new aunt or a new uncle. In time to come, a new family is structured.

It was a long walk back: 27 km (18 miles), and in the conditions of the time it would have taken a good day’s walk or longer.

What did they talk about on that long walk? Was that your cousin? Is she your new sister-in-law? Who did he dance with? Will they fall in love? Are they really in love?

When we publicly show our love for one another, when we form new families, when we allow the ripples of love to spread out in ways that we cannot control, in ways in which we lose control, then we are truly partners with God in creating the Kingdom of God.

Even if the couple at Cana broke up afterwards, grandparents would continue to share the same grandchildren.

We make family at weddings, but we cannot control family. When we go to family weddings, we have no choice about who is going to be a new brother-in-law, or who nieces or nephews decide to marry; we certainly have no say about who our grandparents were, the decisions they made or the way they behaved. And that is so for the generations to come too.

I imagine the Kingdom of God is like that. Those who are invited to the heavenly banquet are going to include people I at first may be uncomfortable to sit with at the same table. But I am not the host, I am the guest, and the invitations are sent out into the side-streets and the alleyways (Matthew 22: 9-10). ‘Blessed are those who are invited to the marriage supper of the Lamb’ (Revelation 19: 9).

I cannot choose who is invited to the wedding, but I can accept the invitation to the meal, and the invitation to be part of the new family, the kingdom.

And if we accept the invitation, we have no right to pick and choose, to discriminate against my fellow guests, to cheat them out of their place at the table, to refuse to eat and drink with them.

It was a common in Jewish thinking and imagery at the time to speak of wedding banquets as a foretaste of God’s heavenly promises. The Mishnah says: ‘This world is like a lobby before the World-To-Come. Prepare yourself in the lobby so that you may enter the banquet hall.’

But then, so often throughout the Gospels, we find that great meals and wedding banquets provide a foretaste of the Heavenly Banquet.

We are invited; but are we ready, are we prepared, to be wedding guests? (see Matthew 22: 1-14; Luke 14: 15-24). Think of the Ten Bridesmaids, and how the foolish ones are not ready when the bridegroom arrives (Matthew 25: 1-13).

On the other hand, plush dining can also tell us a lot about what the Kingdom of God is not like. Consider the story of the rich man, who dined sumptuously and alone, and left the starving, sick and dying Lazarus to go hungry at his gate (Luke 16: 19-31). This is not what the Kingdom of God is like, as Dives finds out. But he finds out when it is too late for his own good.

The great Biblical meals celebrate not only what was, as with the Passover, but what is, in the present, and what is to come, as with the wedding banquets – new promises, new covenants, new families, new expectations, new hopes.

‘The Wedding at Cana’ (John 2: 1-11) … one of 20 white porcelain ceramic panels by Helena Brennan at the Oblate Church in Inchicore, Dublin (Photograph: Patrick Comerford)

John 2: 1-11 [12] (NRSVA):

1 On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there. 2 Jesus and his disciples had also been invited to the wedding. 3 When the wine gave out, the mother of Jesus said to him, ‘They have no wine.’ 4 And Jesus said to her, ‘Woman, what concern is that to you and to me? My hour has not yet come.’ 5 His mother said to the servants, ‘Do whatever he tells you.’ 6 Now standing there were six stone water-jars for the Jewish rites of purification, each holding twenty or thirty gallons. 7 Jesus said to them, ‘Fill the jars with water.’ And they filled them up to the brim. 8 He said to them, ‘Now draw some out, and take it to the chief steward.’ So they took it. 9 When the steward tasted the water that had become wine, and did not know where it came from (though the servants who had drawn the water knew), the steward called the bridegroom 10 and said to him, ‘Everyone serves the good wine first, and then the inferior wine after the guests have become drunk. But you have kept the good wine until now.’ 11 Jesus did this, the first of his signs, in Cana of Galilee, and revealed his glory; and his disciples believed in him.

[12 After this he went down to Capernaum with his mother, his brothers, and his disciples; and they remained there for a few days.]

‘Fill the jars with water … and they filled them up to the brim’ (John 2: 7) … two large jars or pithoi at the Minoan palace in Knossos, Crete (Photograph: Patrick Comerford)

Today’s Prayers (Sunday 1 February 2026):

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: ‘Serving the Lord with Dignity’ (pp 24-25). This theme is introduced today with a Programme Update by the Revd Mauricio Mugunhe, Executive Director of Acção Social Anglicana, Igreja Anglicana de Moçambique e Angola:

‘Christian life is like a sailing journey on a turbulent sea. In Mark 4: 35–41, Jesus invites his disciples to cross to the other side of the sea. A fierce storm strikes and the disciples, terrified, wake Jesus: “Teacher, do you not care that we are perishing?” Jesus calms the storm with a word and asks: “Why are you afraid? Have you still no faith?” This story speaks powerfully to the situation we face today in the Igreja Anglicana de Moçambique e Angola (IAMA), particularly in the Diocese of Lebombo. As dioceses, we are sailing through windstorms: financial challenges, lack of quality theological education, difficulties in constructing church buildings and sustaining ministry. Yet, Jesus’ invitation still stands: “Let us go across to the other side.”

‘For us, the “other side” is the vision of IAMA, the newest province of the Anglican Communion, to become a sustainable church, with well-trained & adequately supported clergy, capable of leading people of God with dignity and hope.

‘One tangible step toward this vision is the launch of “Serving the Lord with Dignity” project. The idea is to make liturgical vestments and uniforms for church groups, such as Mothers’ Union and Bernard Mizeki Guild which will also help support our financial stability. Production of vestments is being led by church members who are training a wider team of tailors.

‘As we cross to the other side, let us trust in Jesus’ power to still the storms and lead us safely to where he is calling us.’

The USPG Prayer Diary today (1 February 2025) invites us to pray as we read and meditate on Matthew 5: 1-12.

The Collect:

God our creator,
who in the beginning
commanded the light to shine out of darkness:
we pray that the light of the glorious gospel of Christ
may dispel the darkness of ignorance and unbelief,
shine into the hearts of all your people,
and reveal the knowledge of your glory
in the face of 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:

Generous Lord,
in word and eucharist we have proclaimed the mystery of your love:
help us so to live out our days
that we may be signs of your wonders in the world;
through Jesus Christ our Saviour.

Additional Collect:

God of heaven,
you send the gospel to the ends of the earth
and your messengers to every nation:
send your Holy Spirit to transform us
by the good news of everlasting life
in Jesus Christ our Lord.

Collect on the Eve of The Presentation:

Almighty and ever–living God,
clothed in majesty,
whose beloved Son was this day presented in the Temple,
in substance of our flesh:
grant that we may be presented to you
with pure and clean hearts,
by your Son Jesus Christ our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Yesterday’s reflections

Continued tomorrow

‘The Wedding Feast at Cana’ … a fresco in the Church of Analipsi in Georgioupoli, Crete (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

Daily prayer in Christmas 2024-2025: 40, Sunday 2 February 2025, the Presentation (Candlemas)

The Presentation depicted in a window in Saint Olave’s Church, York (Photograph: Patrick Comerford, 2025)

Patrick Comerford

This is the last day in the 40-day season of Christmas, which concludes today with the Feast of the Presentation of Christ in the Temple (Sunday 2 February 2025), also known as Candlemas.

Later this morning, I hope to sing with the choir at the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford. But, 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, 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 Presentation depicted in a new window in Saint Peter’s Church, Kuching (Photograph: Patrick Comerford, 2024)

Luke 2: 22-40 (NRSVA):

22 When the time came for their purification according to the law of Moses, they brought him up to Jerusalem to present him to the Lord 23 (as it is written in the law of the Lord, ‘Every firstborn male shall be designated as holy to the Lord’), 24 and they offered a sacrifice according to what is stated in the law of the Lord, ‘a pair of turtle-doves or two young pigeons.’

25 Now there was a man in Jerusalem whose name was Simeon; this man was righteous and devout, looking forward to the consolation of Israel, and the Holy Spirit rested on him. 26 It had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Messiah. 27 Guided by the Spirit, Simeon came into the temple; and when the parents brought in the child Jesus, to do for him what was customary under the law, 28 Simeon took him in his arms and praised God, saying,

29 ‘Master, now you are dismissing your servant in peace,
according to your word;
30 for my eyes have seen your salvation,
31 which you have prepared in the presence of all peoples,
32 a light for revelation to the Gentiles
and for glory to your people Israel.’

33 And the child’s father and mother were amazed at what was being said about him. 34 Then Simeon blessed them and said to his mother Mary, ‘This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed 35 so that the inner thoughts of many will be revealed – and a sword will pierce your own soul too.’

36 There was also a prophet, Anna the daughter of Phanuel, of the tribe of Asher. She was of a great age, having lived with her husband for seven years after her marriage, 37 then as a widow to the age of eighty-four. She never left the temple but worshipped there with fasting and prayer night and day. 38 At that moment she came, and began to praise God and to speak about the child to all who were looking for the redemption of Jerusalem.

39 When they had finished everything required by the law of the Lord, they returned to Galilee, to their own town of Nazareth. 40 The child grew and became strong, filled with wisdom; and the favour of God was upon him.

The Presentation depicted in a window in Saint Mary’s Church, Lichfield (Photograph: Patrick Comerford)

Today’s Reflection:

Today is the Feast of the Presentation of Christ in the Temple, or Candlemas [2 February 2025]. This feast falls 40 days after Christmas when, according to traditional religious law, the Virgin Mary, the mother of the Christ-Child, presents her first-born to the priest in the Temple in Jerusalem. Because the Holy Family was poor, they offered a turtle dove and two pigeons as a submission and a sacrifice.

This is a feast rich in meaning, with several related themes running through it – presentation, purification, meeting, and light for the world. The several names by which this day has been known throughout Christian history illustrate just how much this feast has to teach and to celebrate. These names include the Presentation, and the Purification of the Blessed Virgin Mary, although today we talk more commonly of the Feast of Candlemas.

The true meaning of Candlemas is found in its ‘bitter-sweet’ nature. It is a feast day, and the revelation of the Christ Child in the Temple, greeted by Simeon and Anna, calls for rejoicing. Nevertheless, the prophetic words of Simeon, which speak of the falling and rising of many and the sword that will piece Mary’s heart, lead on to the Passion and Easter, as the Gospel according to Saint Luke makes clear:

‘… This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed so that the inner thoughts of many will be revealed – and a sword will pierce your own soul too.’

Candlemas is the climax of the Christmas and Epiphany season, the last great festival of the Christmas cycle. It brings Christmas celebrations to a close, and is a real pivotal day in the Christian year. The focus shifts from the cradle to the cross, from Christmas to Passiontide – Ash Wednesday and the start of Lent are a month away (5 March 2025).

At times, instead of a sermon, I read TS Eliot’s poem, ‘A Song for Simeon’, based on the canticle Nunc Dimittis.

This is one of two poems written about the time of Eliot’s conversion in 1927. He titles his poem ‘A Song for Simeon’ rather than ‘A Song of Simeon’, the English sub-title of the canticle in The Book of Common Prayer, and it is one of four poems he published between 1927 and 1930 known as the Ariel Poems.

A Song for Simeon, by TS Eliot:

Lord, the Roman hyacinths are blooming in bowls and
The winter sun creeps by the snow hills;
The stubborn season had made stand.
My life is light, waiting for the death wind,
Like a feather on the back of my hand.
Dust in sunlight and memory in corners
Wait for the wind that chills towards the dead land.

Grant us thy peace.
I have walked many years in this city,
Kept faith and fast, provided for the poor,
Have given and taken honour and ease.
There went never any rejected from my door.
Who shall remember my house, where shall live my children’s children
When the time of sorrow is come?
They will take to the goat’s path, and the fox’s home,
Fleeing from the foreign faces and the foreign swords.

Before the time of cords and scourges and lamentation
Grant us thy peace.
Before the stations of the mountain of desolation,
Before the certain hour of maternal sorrow,
Now at this birth season of decease,
Let the Infant, the still unspeaking and unspoken Word,
Grant Israel’s consolation
To one who has eighty years and no to-morrow.

According to thy word.
They shall praise Thee and suffer in every generation
With glory and derision,
Light upon light, mounting the saints’ stair.
Not for me the martyrdom, the ecstasy of thought and prayer,
Not for me the ultimate vision.
Grant me thy peace.
(And a sword shall pierce thy heart,
Thine also).
I am tired with my own life and the lives of those after me,
I am dying in my own death and the deaths of those after me.
Let thy servant depart,
Having seen thy salvation.

A hymn often sung on this day is ‘In his temple now behold him’, by Canon Henry John Pye (1827-1903), who was the Rector of Clifton Campville, Staffordshire, where he was also Lord of the Manor, and a canon of Lichfield Cathedral.

Henry John Pye was born Henry James Pye in Chacombe Banbury Priory, Northamptonshire, on 31 January 1827. His father, Henry John Pye (1802-1884), lived at Clifton Hall, Staffordshire, close to Comberford, and 10 miles east of Lichfield and seven miles north of Tamworth. He was the lord of the manor and the patron of the local living; his grandfather, Henry James Pye (1745-1813), was the Poet Laureate (1790-1813).

The Pye family was also related to the Willington family of Colehill and Tamworth.

The younger Henry John Pye was educated at Eton and Trinity College Cambridge (BA, 1848; MA 1852). He was ordained deacon in 1850, and priest in 1851. He first served as curate of Cuddesdon, outside Oxford (1850-1851), where Bishop Samuel Wilberforce lived. He married the bishop’s daughter, Emily Charlotte Wilberforce, on 21 October 1851.

Pye’s father appointed him the Rector of Clifton Campville in the Diocese of Lichfield in 1851, and he remained rector until 1868. Pye also became the Prebendary of Handsacre (1865-1868) in Lichfield Cathedral.

While he was the Rector of Clifton Campville, Pye compiled a collection of hymns for use in the parish, including the hymn ‘In his temple now behold him,’ intended for use on the feast of the Presentation or Candlemas today.

Pye also commissioned George Edmund Street, the Gothic Revival architect, to restore Saint Andrew’s, the parish church in Clifton Campville. Street, who is known for his restoration of Christ Church Cathedral, Dublin, and the Law Courts in London, had also designed Wilberforce’s new theological college in Cuddesdon.

Henry, his wife Emily, and his brother and sister joined the Roman Catholic Church in 1868. Pye later turned to the law: he was admitted at the Inner Temple in 1873 and was called to the bar in 1876.

Pye died in Tamworth on 3 January 1903, and the Manor of Clifton Campville and Clifton Hall, which had been in the Pye family since 1700, were sold in 1906.

In his temple now behold him;
See the long-expected Lord!
Ancient prophets had foretold him;
God hath now fulfilled his word.
Now to praise him, his redeemèd
Shall break forth with one accord.

In the arms of her who bore him,
Virgin pure, behold him lie,
While his aged saints adore him,
Ere in perfect faith they die:
Alleluia! Alleluia!

Lo, the incarnate God most high!
Jesus, by thy Presentation,
Thou, who didst for us endure,
Make us see thy great salvation,
Seal us with thy promise sure;
And present us in thy glory
To thy Father cleansed and pure.

Prince and author of salvation,
Be thy boundless love our theme!
Jesus, praise to thee be given
By the world thou didst redeem,
With the Father and the Spirit,
Lord of majesty supreme!

The Presentation depicted in a window in Saint Giles Church, Oxford (Photograph: Patrick Comerford)

Today’s Prayers (Sunday 2 February 2025, the Presentation):

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 ‘Common Humanity and Love for Religious “Other”.’ This theme is introduced today with a Reflection by the Revd Dr Salli Effungani, a minister in the Presbyterian Church in Cameroon (PCC), Programme Officer for the Programme for Christian-Muslim Relations in Africa (PROCMURA), and Adjunct Lecturer on Interfaith Relations at Saint Paul’s University, Limuru, Kenya:

The first week of February is World Interfaith Harmony Week.

Celebrating our shared humanity and extending love to individuals of diverse religions is essential to our Christian mission today. As societies grow more pluralistic, the interdependence among communities across religious divides becomes crucial for collective growth, peace, and development.

Amidst the growing religious conflicts and the spectre of violent extremism, PROCMURA calls upon the church to adopt an inclusive approach to its mission. This approach, deeply rooted in the biblical teachings of ‘love of God’ (Mark 12: 30) and ‘love of the neighbour’ (Mark 12: 31), is a transformative reality that transcends our ecclesiastical boundaries and addresses the needs of all people created by God.

This time invites us to reflect on the shared values inherent in all religions and to apply these principles to eliminate intolerance and discrimination based on faith. The moral imperatives found in diverse convictions call for peace, tolerance, and mutual understanding. By fostering an environment of patience and humility, we can utilise our religious diversity to improve the world. Ultimately, we are all citizens of the world, unified by our common humanity, and we must strive to love, respect, understand, and collaborate for a peaceful and prosperous existence.

The USPG Prayer Diary today (Sunday 2 February 2025, the Presentation) invites us to pray reflecting on these words:

Put away from you all bitterness and wrath and anger and wrangling and slander, together with all malice, and be kind to one another, tender hearted, forgiving one another, as God in Christ has forgiven you (Ephesians 4: 31-32).

The Collect:

Almighty and ever–living God,
clothed in majesty,
whose beloved Son was this day presented in the Temple,
in substance of our flesh:
grant that we may be presented to you
with pure and clean hearts,
by your Son Jesus Christ 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:

Lord, you fulfilled the hope of Simeon and Anna,
who lived to welcome the Messiah:
may we, who have received these gifts beyond words,
prepare to meet Christ Jesus when he comes
to bring us to eternal life;
for he is alive and reigns, now and for ever.

Additional Collect:

Lord Jesus Christ,
light of the nations and glory of Israel:
make your home among us,
and present us pure and holy
to your heavenly Father,
your God, and our God.

Yesterday’s Reflection

Continued Tomorrow

The Presentation (centre) depicted in a window in Lichfield Cathedral … Henry John Pye was the Prebendary of Handsacre in Lichfield Cathedral (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

The Presentation depicted in a window in Peterborough Cathedral (Photograph: Patrick Comerford)

Daily prayer in Christmas 2024-2025: 39, Saturday 1 February 2025

‘Leaving the crowd behind, they took him with them in the boat, just as he was. Other boats were with him’ (Mark 4: 36) … boats at the jetty in Bako National Park, north of Kuching (Photograph: Patrick Comerford, 2024)

Patrick Comerford

These are the last days in the 40-day season of Christmas, which concludes tomorrow with Candlemas or the Feast of the Presentation (Sunday 2 February 2025). We have reached the end of a week and the beginning of a new month. The Church calendar today celebrates Saint Brigid of Kildare (ca 525), one of the three patrons of Ireland.

Later this morning I am hoping to be at Το Στεκι Μασ (Our Place), the Greek café that takes place every first Saturday of the month at the Swinfen Harris Church Hall beside the Greek Orthodox Church in Stony Stratford. In the afternoon, I hope to find somewhere appropriate to watch the two matches in the Six Nations competition, between Scotland and Italy, and then, more importantly, between Ireland and England. But, 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, 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.

‘Let us go across to the other side’ (Mark 4: 35) … waiting gondolas near Saint Mark’s Square in Venice (Photograph: Patrick Comerford)

Mark 4: 35-41 (NRSVA):

35 On that day, when evening had come, he said to them, ‘Let us go across to the other side.’ 36 And leaving the crowd behind, they took him with them in the boat, just as he was. Other boats were with him. 37 A great gale arose, and the waves beat into the boat, so that the boat was already being swamped. 38 But he was in the stern, asleep on the cushion; and they woke him up and said to him, ‘Teacher, do you not care that we are perishing?’ 39 He woke up and rebuked the wind, and said to the sea, ‘Peace! Be still!’ Then the wind ceased, and there was a dead calm. 40 He said to them, ‘Why are you afraid? Have you still no faith?’ 41 And they were filled with great awe and said to one another, ‘Who then is this, that even the wind and the sea obey him?’

Punts on the Backs at Magdalene Bridge in Cambridge (Photograph: Patrick Comerford, 2024)

Today’s Reflection:

Chapter 4 in Saint Mark’s Gospel is the ‘parables chapter,’ recalling parables that make this chapter the central teaching section of this Gospel. Christ is in a boat beside the sea teaching a very large crowd who are listening on the shore (see Mark 4: 1-2). Now in this morning’s reading (Mark 4: 35-41), Christ and the disciples are leaving the crowd and crossing to the other side of the lake or sea. But a storm blows up, and the disciples show how weak they truly are, with all their doubts and fears.

As we work our ways through the storms of life, we have many questions to ask about the purpose or meaning of life. Often, we can feel guilty about putting those questions to God. Yet, should we not be able to put our deepest questions and greatest fears before God?

In this Gospel reading, the frightened disciples challenge Christ and ask him whether he cares that they are perishing (verse 38). But he offers them words of peace before doing anything to remedy the plight in which they have been caught, and goes on to ask them his own challenging questions: ‘Why are you afraid? Have you still no faith?’ (verses 40)? They, in turn, end up asking their own challenging question about who Christ is for them.

I enjoy being on boats, whether it is on punts in Cambridge or Oxford, island hopping in Greece, or cruising on rivers from the Shannon to the Seine or Sarawak. But I also recognise the fears of this disciples in this reading, having found myself in unexpected storms on lakes on the Shannon and on the waters of the Mediterranean. In retrospect, they were minor storms each time, but those memories give me some insights into the plight of refugees crossing choppy waters every day in the English Channel and in the Mediterranean.

The plight of the disciples in this reading seems like the working out of a constant, recurring, vivid dream of the type many of us experience at different stages: the feelings of drowning, floating and falling suddenly, being in a crowd and yet alone, calling out and not being heard, or not being recognised for who we are.

Christ is asleep in the boat when a great gale rises, the waves beat the side of the boat, and it is soon swamped by the waters.

Christ seems oblivious to the calamity that is unfolding around him and to the fear of the disciples. They have to wake him, and by then they fear they are perishing.

Christ wakes, rebukes the wind, calm descends on the sea, and Christ challenges those on the boat: ‘Why are you afraid? Have you still no faith?’ (verse 40).

Instead of being calmed, they are now filled with awe. Do they recognise Christ for who he truly is? They ask one another: ‘Who then is this, that even the wind and the sea obey him?’ (verse 31).

Even before the Resurrection, Christ tells the disciples not to be afraid, which becomes a constant theme after the Resurrection.

Do those in the boat begin to ask truly who Christ is because he has calmed the storm, or because he has calmed their fears?

Through the storms of life, through the nightmares, fears and memories, despite the failures of the Church, past and present, we must not let those experiences to ruin our trusting relationship with God.

Despite all the storms of life, throughout all our fears and nightmares, we can trust in God as Father and trust in the soothing words of Christ, ‘Peace! Be still! Be not afraid.’

The calming of the storm depicted in a window in the Chapel in Westminster College, Cambridge (Photograph: Patrick Comerford, 2024)

Today’s Prayers (Saturday 1 February 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), has been ‘A Reflection on 2 Timothy’. This theme was introduced last Sunday with a Programme Update by the Revd Canon Dr Nicky Chater, Chair of Gypsy, Roma and Traveller Friendly Churches and Chaplain for these communities in the Diocese of Durham.

The USPG Prayer Diary today (Saturday 1 February 2025) invites us to pray:

Lord, in these times, when we fear we are losing hope or feel our efforts are futile, let us see in our hearts and minds the image of your resurrection, and let that be our source of courage and strength. With that, and in your company, help us to face challenges and struggles against all that is born of injustice.

The Collect:

Almighty God,
whose Son revealed in signs and miracles
the wonder of your saving presence:
renew your people with your heavenly grace,
and in all our weakness
sustain us by your mighty power;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post-Communion Prayer:

Almighty Father,
whose Son our Saviour Jesus Christ is the light of the world:
may your people,
illumined by your word and sacraments,
shine with the radiance of his glory,
that he may be known, worshipped, and obeyed
to the ends of the earth;
for he is alive and reigns, now and for ever.

Additional Collect:

God of all mercy,
your Son proclaimed good news to the poor,
release to the captives,
and freedom to the oppressed:
anoint us with your Holy Spirit
and set all your people free
to praise you in Christ our Lord.

Collect on the Eve of The Presentation:

Almighty and ever-living God,
clothed in majesty,
whose beloved Son was this day presented in the Temple,
in substance of our flesh:
grant that we may be presented to you
with pure and clean hearts,
by your Son Jesus Christ our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Yesterday’s Reflection

Continued Tomorrow

‘Leaving the crowd behind, they took him with them in the boat, just as he was. Other boats were with him’ (Mark 4: 36) … tourists on the Cherwell at Christ Church Meadow in Oxford (Photograph: Patrick Comerford, 2024)


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

Daily prayer in Ordinary Time 2024: 57, Friday 5 July 2024

The icon of the Presentation in the new iconostasis in the Greek Orthodox Church in Stony Stratford (Photograph: Patrick Comerford, 2024)

Patrick Comerford

This week began with the Fifth Sunday after Trinity (Trinity V). Since voting yesterday (4 July) in the General Election, we have been awake throughout the night and we are still awake at this time of the morning watching the election counts and the results contiuning to come in.

It has been a truly memorable night, and there are still more than 40 results to come in, with some seats still on a knife-edge. But the political landscape of the country has changed dramatically over the past 24 hours. I have already had breakfast, so the day has already begun. Before I even think of facing a choice between goiing out to buy the papers or going to sleep for a few hours, 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 icons in the new iconostasis or icon stand in the Greek Orthodox Church in Stony Stratford.

3, a prayer from the USPG prayer diary;

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

The icon depicting the Presentation is eleventh from the left among the 12 feasts depicted in the upper tier of the new iconostasis in Stony Stratford (Photograph: Patrick Comerford, 2024; click on images to view full screen)

Matthew 9: 9-13 (NRSVUE):

9 As Jesus was walking along, he saw a man called Matthew sitting at the tax-collection station, and he said to him, “Follow me.” And he got up and followed him.

10 And as he sat at dinner in the house, many tax collectors and sinners came and were sitting with Jesus and his disciples. 11 When the Pharisees saw this, they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” 12 But when he heard this, he said, “Those who are well have no need of a physician, but those who are sick. 13 Go and learn what this means, ‘I desire mercy, not sacrifice.’ For I have not come to call the righteous but sinners.”

The elderly Saint Simeon takes the Christ Child in his arms from the Virgin Mary … a detail in the icon of the Presentation in the iconostasis in the Greek Orthodox Church in Stony Stratford (Photograph: Patrick Comerford, 2024)

The Stony Stratford iconostasis 20: the Presentation (Ἡ Ὑπαπαντή):

In recent weeks, I have been watching the building and installation of the new iconostasis or icon screen in the Greek Orthodox Church in Stony Stratford. In my prayer diary over these weeks, I am reflecting on this new iconostasis, and the theological meaning and liturgical significance of its icons and decorations.

The lower, first tier of a traditional iconostasis is sometimes called Sovereign. On the right side of the Beautiful Gates or Royal Doors facing forward is an icon of Christ, often as the Pantokrator, representing his second coming, and on the left is an icon of the Theotokos (the Virgin Mary), symbolising the incarnation. It is another way of saying all things take place between Christ’s first coming and his second coming.

The six icons on the lower, first tier of the iconostasis in Stony Stratford depict Christ to the right of the Royal Doors, as seen from the nave of the church, and the Theotokos or the Virgin Mary to the left. All six icons depict (from left to right): the Dormition, Saint Stylianos, the Theotokos, Christ Pantocrator, Saint John the Baptist and Saint Ambrosios.

Traditionally, the upper tier has an icon of the Mystical Supper in the centre, with icons of the Twelve Great Feasts on either side, in two groups of six: the Nativity of the Theotokos (8 September), the Exaltation of the Cross (14 September), the Presentation of the Theotokos (21 November), the Nativity of Christ (25 December), the Baptism of Christ (6 January), the Presentation of Christ in the Temple (2 February), the Annunciation (25 March), the Entry into Jerusalem (Palm Sunday), the Ascension, Pentecost, the Transfiguration (6 August) and the Dormition (15 August).

In Stony Stratford, these 12 icons in the top tier, on either side of the icon of the Mystical Supper, are (from left): the Ascension, the Nativity, the Baptism of Christ, the Entry into Jerusalem on Palm Sunday, the Raising of Lazarus and the Crucifixion; and the Harrowing of Hell or the Resurrection, the Incredulity of Saint Thomas, Pentecost, the Transfiguration, the Presentation and the Annunciation.

The eleventh icon in this top tier of 12 icons in Stony Stratford is the icon of the Presentation, or H Ὑπαπαντή (I Hypapante), meaning ‘the Meeting.’

This story is told in Luke 2: 22-40. The elderly Saint Simeon, a priest in the Temple, is inspired by the Holy Spirit to take the Christ Child in his arms and he declares: ‘Master, now you are dismissing your servant in peace, according to your word, for my eyes have seen your salvation’ (verses 29-30).

According to the Mosaic law, the first-born son should be dedicated to God in the Temple at Jerusalem 40 days after his birth, where the mother also completes her ritual purification (see Exodus 15; Leviticus 12).

Forty days after the birth of her first-born son, a mother is to bring a lamb and a turtledove to the priest as a burnt-offering. But, ‘if she cannot afford a sheep, she shall take two turtledoves or two pigeons, one for a burnt offering and the other for a purification offering, and the priest shall make atonement on her behalf, and she shall be clean’ (Leviticus 12: 8).

Forty days after the birth of Christ is celebrated, the Nativity cycle of feasts comes to a close when the dedication of the Christ Child is remembered in the Feast of the Presentation (or Meeting, or Dedication) of the Lord in the Temple, known in the West as Candlemas (2 February).

In this submission to the Mosaic law by Saint Joseph, the Virgin Mary, and the Christ Child is an epochal or pivotal point in the story of salvation, told in the icons of this feast.

The scene takes place in the Temple in Jerusalem. As is normal in classic iconography, the scene appears to occur in the open, not concealed by walls, with the outside of the Temple shown in the background. The icon of the Presentation is dominated by a four-pillared dome, which was an architectural feature inside the Temple. It is a ciborium or kivorion (κιβωριου), a canopy contained in the sanctuary.

But the ciborium in the icon is not the tabernacle of the Temple of Solomon, which was destroyed within 50 years of Christ’s dedication. The ciborium was a common feature of churches in the first millennium, covering the altar and having curtains to veil the consecrated host at particular times of the Liturgy, but are not so common in church architecture today.

The altar in the icon is behind two gates, like the Royal Doors of an iconostasis in a church. Upon the altar are not the stone tablets of Moses, but a Gospel book or the New Testament. It is no coincidence that the infant Christ appears to be handed to Saint Simeon over the altar. In some icons, the altar cloth is conspicuously decorated with the cross, in a highly anachronistic appropriation of the scene.

The Theotokos stands to the left, holding out her hands in a gesture of offering. Her arms are covered by her cloak, the maphorion.

Simeon receives the Christ Child in his arms, proclaiming him as ‘a light for revelation to the gentiles and for glory to your people Israel’ (verse 32). Simeon is bending over not just as an old man but in deep reverence, recognising as the Messiah the Christ Child he holds in his covered hands.

Simeon is a priest of the Temple and is bare headed in this icon, although in others he may be wearing a mitre. Tradition says the aged Simeon was one of the translators of the Septuagint, and sensed the fulfilment of Isaiah’s prophecies of a virgin birth (see Isaiah 7:14). He receives the young pre-eternal God Incarnate just as he was promised he would before his death.

Christ is shown as a child, but he is not in swaddling clothes, clothed in a small dress with his legs bare. He extends his right hand in blessing those present, appearing as Lord and Saviour, and not merely a helpless babe-in-arms.

If Saint Simeon is a priest in this scene in the Temple in Jerusalem, then in this icon Saint Joseph is often presented in this icon as a deacon in a posture of supplication and with a deacon’s stole. Here he is shown with two turtledoves, reinforcing the humble background into which Christ is born. He carries the turtledoves on behalf of the Virgin Mary, reminding us that despite the doubts described in the Nativity icon, he is finally reconciled to his betrothed and trusts the infant to be truly the Messiah.

Anna is standing behind the Theotokos and pointing to the Christ Child. She is recognisable as a prophetess by the scroll she holds, sometimes closed, sometimes open.

The Feast of the Presentation is on 2 February. In the Orthodox Church, both baby boys and baby girls are taken to the Church on the fortieth day after their birth.

All five figures in the icon of the Presentation in the iconostasis in the Greek Orthodox Church in Stony Stratford (Photograph: Patrick Comerford, 2024)

Today’s Prayers (Friday 5 July 2024):

The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Saint Luke’s Hospital, Nablus.’ This theme was introduced on Sunday with a programme update.

The USPG Prayer Diary today (Friday 5 July 2024) invites us to pray:

Lord God, thank you for the long-standing partnership between USPG and the Diocese of Jerusalem. Bless their work in accordance with your will, in order that there may be more stories of transformation and restoration.

The Collect:

Almighty and everlasting God,
by whose Spirit the whole body of the Church
is governed and sanctified:
hear our prayer which we offer for all your faithful people,
that in their vocation and ministry
they may serve you in holiness and truth
to the glory of your name;
through our Lord and Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Post Communion Prayer:

Grant, O Lord, we beseech you,
that the course of this world may be so peaceably ordered
by your governance,
that your Church may joyfully serve you in all godly quietness;
through Jesus Christ our Lord.

Additional Collect:

Almighty God,
send down upon your Church
the riches of your Spirit,
and kindle in all who minister the gospel
your countless gifts of grace;
through Jesus Christ our Lord.

The new iconostasis or icon stand installed in the Greek Orthodox Church in Stony Stratford in recent weeks (Photograph: Patrick Comerford, 2024)

An introduction to the Stony Stratford iconostasis (15 June 2024)

Yesterday’s reflection

Continued tomorrow

A second icon of the Presentation in the Church in Stony Stratford (Photograph: Patrick Comerford, 2024)

Scripture quotations are from the New Revised Standard Version, Updated Edition copyright © 2021, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.

Daily prayers during Christmas and Epiphany: 40, 2 February 2024

The Presentation depicted in a window in Saint Mary’s Church, Lichfield (Photograph: Patrick Comerford)

Patrick Comerford

The 40-day season of celebrations of Christmas and Epiphany come to an end today with the Feast of the Presentation or Candlemas (2 February).

Before today begins to get busy, I am taking some time for reflection, prayer and reading this way:

1, A reflection on the Feast of the Presentation;

2, today’s Gospel reading;

3, a prayer from the USPG prayer diary.

‘The Presentation in the Temple’ … a window by James Watson in the Church of the Holy Rosary, Murroe, Co Limerick (Photograph: Patrick Comerford)

The feast we celebrate today has many names: the Feast of the Purification of the Virgin, the Meeting of the Lord, the Presentation of Christ in the Temple … Candlemas – based on the tradition of the priest blessing beeswax candles on 2 February for use throughout the year, some of which were distributed in the church for use in the home.

Candles light our processions and stand on our altars; candles are with us at the time of our departing, at our funerals as a symbol of hope and light; but, above all, candles are with us at our baptisms, all our baptisms.

Christ is the light of the world, and to the darkness in the world he brings hope and love and light. We too are meant to be a light to others – to carry the love and light of Christ to all we meet.

Some years ago, at the celebration of Candlemas in the Church of Ireland Theological Institute, instead of a sermon, I read TS Eliot’s poem, ‘A Song for Simeon’, based on the canticle Nunc Dimittis.

This is one of two poems written about the time of Eliot’s conversion in 1927. He titles his poem ‘A Song for Simeon’ rather than ‘A Song of Simeon’, the English sub-title of the canticle in The Book of Common Prayer, and it is one of four poems he published between 1927 and 1930 known as the Ariel Poems.

In ‘Journey of The Magi’ and ‘A Song for Simeon’, Eliot shows how he persisted on his spiritual pilgrimage. He was baptised and confirmed in the Church of England on 29 June 1927. ‘Journey of the Magi’ was published two months later, on 25 August 1927, and Faber published ‘A Song for Simeon’ the following year, on 24 September 1928.

Both ‘Journey of The Magi’ and ‘A Song for Simeon’ draw on the journeys of Biblical characters concerned with the arrival of the Christ-child. Both poems deal with the past, with a significant Epiphany event, with the future – as seen from the time of that event, and with a time beyond time – death.

The narrator in ‘Journey of the Magi’ is an old man, and in that poem, Eliot draws on a sermon from Christmas 1622 preached by the Caroline Divine, Bishop Lancelot Andrewes (1555-1626). ‘A Song for Simeon’ is also put in the mouth of an old man, the prophet Simeon in the Temple in Jerusalem. Here too, Eliot draws on a Christmas sermon by Andrewes.

In both poems, Eliot uses significant images to explore the Christian faith, images that are also prophetic, telling of things to happen to the Christ Child in the future. In both of these poems, he focuses on an event that brings about the end of an old order and the beginning of a new one.

A detail of Harry Clarke’s ‘Presentation Window’ in Saint Flannan’s Church, Killaloe, Co Clare (Photograph: Patrick Comerford)

A Song for Simeon, by TS Eliot:

Lord, the Roman hyacinths are blooming in bowls and
The winter sun creeps by the snow hills;
The stubborn season had made stand.
My life is light, waiting for the death wind,
Like a feather on the back of my hand.
Dust in sunlight and memory in corners
Wait for the wind that chills towards the dead land.

Grant us thy peace.
I have walked many years in this city,
Kept faith and fast, provided for the poor,
Have given and taken honour and ease.
There went never any rejected from my door.
Who shall remember my house, where shall live my children’s children
When the time of sorrow is come?
They will take to the goat’s path, and the fox’s home,
Fleeing from the foreign faces and the foreign swords.

Before the time of cords and scourges and lamentation
Grant us thy peace.
Before the stations of the mountain of desolation,
Before the certain hour of maternal sorrow,
Now at this birth season of decease,
Let the Infant, the still unspeaking and unspoken Word,
Grant Israel’s consolation
To one who has eighty years and no to-morrow.

According to thy word.
They shall praise Thee and suffer in every generation
With glory and derision,
Light upon light, mounting the saints’ stair.
Not for me the martyrdom, the ecstasy of thought and prayer,
Not for me the ultimate vision.
Grant me thy peace.
(And a sword shall pierce thy heart,
Thine also).
I am tired with my own life and the lives of those after me,
I am dying in my own death and the deaths of those after me.
Let thy servant depart,
Having seen thy salvation.

The Presentation in the Temple, carved on a panel on a triptych in the Lady Chapel, Lichfield Cathedral (Photograph: Patrick Comerford/Lichfield Gazette)

Luke 2: 22-40 (NRSVA):

22 When the time came for their purification according to the law of Moses, they brought him up to Jerusalem to present him to the Lord 23 (as it is written in the law of the Lord, ‘Every firstborn male shall be designated as holy to the Lord’), 24 and they offered a sacrifice according to what is stated in the law of the Lord, ‘a pair of turtle-doves or two young pigeons.’

25 Now there was a man in Jerusalem whose name was Simeon; this man was righteous and devout, looking forward to the consolation of Israel, and the Holy Spirit rested on him. 26 It had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Messiah. 27 Guided by the Spirit, Simeon came into the temple; and when the parents brought in the child Jesus, to do for him what was customary under the law, 28 Simeon took him in his arms and praised God, saying,

29 ‘Master, now you are dismissing your servant in peace, according to your word;
30 for my eyes have seen your salvation,
31 which you have prepared in the presence of all peoples,
32 a light for revelation to the Gentiles
and for glory to your people Israel.’

33 And the child’s father and mother were amazed at what was being said about him. 34 Then Simeon blessed them and said to his mother Mary, ‘This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed 35 so that the inner thoughts of many will be revealed – and a sword will pierce your own soul too.’

36 There was also a prophet, Anna the daughter of Phanuel, of the tribe of Asher. She was of a great age, having lived with her husband for seven years after her marriage, 37 then as a widow to the age of eighty-four. She never left the temple but worshipped there with fasting and prayer night and day. 38 At that moment she came, and began to praise God and to speak about the child to all who were looking for the redemption of Jerusalem.

39 When they had finished everything required by the law of the Lord, they returned to Galilee, to their own town of Nazareth. 40 The child grew and became strong, filled with wisdom; and the favour of God was upon him.

The Presentation depicted in a panel on the altar in Saint Mary’s Church, Lichfield (Photograph: Patrick Comerford)

Today’s Prayers (Friday 2 February 2024, The Presentation, Candlemas):

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: ‘Welcoming the Stranger – A Candlemas Reflection.’ This theme was introduced on Sunday by the Revd Annie Bolger of the Pro-Cathedral of the Holy Trinity, Brussels.

The USPG Prayer Diary today (2 February 2024, The Presentation, Candlemas) invites us to pray in these words:

Radiant God, we thank you for bringing light into the world through Jesus. May we be redeemed by you.

The Collect:

Almighty and ever–living God,
clothed in majesty,
whose beloved Son was this day presented in the Temple,
in substance of our flesh:
grant that we may be presented to you
with pure and clean hearts,
by your Son Jesus Christ 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:

Lord, you fulfilled the hope of Simeon and Anna,
who lived to welcome the Messiah:
may we, who have received these gifts beyond words,
prepare to meet Christ Jesus when he comes
to bring us to eternal life;
for he is alive and reigns, now and for ever.

Additional Collect:

Lord Jesus Christ,
light of the nations and glory of Israel:
make your home among us,
and present us pure and holy
to your heavenly Father,
your God, and our God.

Yesterday’s Reflection (the Heavenly Banquet)

Continued Tomorrow

The Presentation in the Temple … a fresco in Analipsi Church in Georgioupoli in Crete (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