Sir Martin Noell’s Almshouses on Earl Street, Stafford, built in 1660 for 12 poor residents of the townn (Photograph: Patrick Comerford, 2026)
Patrick Comerford
Close to the town centre of Stafford, Saint Mary’s Church, the courts, Victoria Park and the train station, Sir Martin Noell’s Almshouses form an impressive set of stone buildings on Earl Street. Their small scale contrasts with the large modern block of flats on the opposite corner and the even larger court building next door.
Behind the doors of the almshouses is a hidden chapel. But behind those walls too are stories of slavery and the slave trade, political intrigue and buying office and favour, pirates and debt, plague and death.
Sir Martin Noell (1614-1665) built the almshouses in 1660 for 12 poor residents of the town, and the 12 residents were also given a small pension and a coal allowance from Stafford Corporation.
Noell’s almshouses in Earl Street, also called ‘The College’ or ‘the Old Almshouses’, were built in a Tudor or Jacobean style on a U-plan with a central chapel. This is a group of single storey units with attics, with a central chapel, grouped around three sides of a quadrangle. They have a symmetrical six-window central range, with the chapel breaking forward under a shaped gable with short flanking embattled parapets.
The chapel has a pointed entrance with continuous mouldings in a square-headed architrave, flanking pilasters. A segmental pedimental feature over a drip has a raised panel supporting an architraved panel with the Noell arms, and flanking Doric columns on enriched plinths. The mediaeval stained-glass windows in the chapel are said to have come from the old chapel in Stafford Castle, and in the past the Sub-Rector of Saint Mary’s Collegiate Church held a weekly service there.
The substantial garden in front of the almshouses has shrubbery but no boundary wall, leaving a clear view of the 17th century stone building.
The almshouses have a central chapel with a pointed entrance (Photograph: Patrick Comerford, 2026)
Noell had specific demands about the residents who should benefit from his almshouses. He wrote that one should house an ‘ancient, impoverished minister or some other unblamable Christian qualified with the ability to read and pray daily with the poor.’ Another of the 12 properties should be for ‘a matronly woman who should have an oversight of such as at any time fall sick.’
Noell also made provision for coal and an annual pension for the six poor men and six poor women who were residents. But due to his substantial financial losses before his death, funding for the almshouses and its 12 resident had to be sourced from other benefactors.
The almshouses remained in the hands of Noell’s family until 1691. They were then conveyed to the Mayor of Stafford and four burgesses as trustees, but no ‘alms-folk’ were appointed until 1701. They were later administered by the rectors of Saint Mary’s Collegiate Church and trustees.
The whole building was completely restored around 1866. During alterations in 1925, the front wall was lowered, the old stables and outhouses were demolished, and paving from Bank Passage was taken up and re-laid there. The almshouses were extended in 1960-1962, when the number of apartments was increased from 12 to 23. Today, Sir Martin Noell’s Almshouses are a Listed Grade II* building.
The mediaeval stained-glass windows in the chapel are said to have come from the old chapel in Stafford Castle (Photograph: John Dixon)
Sir Martin Noell (also spelt Noel), the younger son of Edward Noell, a mercer, was born in Stafford in 1614 and was baptised in Saint Mary’s Church on 11 March 1614, when his surname was spelt Nowell. He was MP for Stafford (1656-1659), a London alderman and a successful merchant, entrepreneur and financier who rose to prominence during the Parliamentarian era. He was also notorious for enriching himself through piracy, the slave trade and extracting taxes, and he played a prominent role in Cromwell’s colonial plans.
Noell climbed rapidly from provincial life in Stafford to dominate the transatlantic trade in sugar and other colonial merchandise. He used his brother’s business connections in London and his own marriage to the daughter of a wealthy City draper to enter that trade. While he never travelled far from his London countinghouse, by the late 1640s he was one of the merchant-planters on Barbados, the island at the centre of England’s sugar boom.
After Charles I was executed in 1649, Noell used his contacts to secure lucrative government contracts and to profit from a variety of customs and sales taxes. He collected taxes on salt while he was an investor in salt-production, profiting from both sides of the industry. Oliver Cromwell’s son Richard Cromwell described him as ‘the great salt-master of England’.
Noell’s friend and business partner Thomas Povey said Noell was ‘considerable everywhere … a person of the most spacious interest of any merchant or citizen’ in England’. With his vast financial resources, Noell made substantial loans to Cromwell’s government for its day-to-day running costs, and the Cromwellian regime may have depended on Noell for ready cash and credit more than on any other person. Noell also acted as private money-lender to Oliver Cromwell.
A map of Hispaniola by Nicholas Comberford of Ratcliffe in 1653 … Martin Noell was involved in organising and financing Cromwell’s ‘Western Design’ against the Spanish colony of Hispaniola in 1655
Noell and Povey were involved in shaping government policies on the Caribbean colonies, particularly Barbados. Noell played a leading role in organising and financing Cromwell’s ‘Western Design’ of 1655 against the Spanish colony of Hispaniola (now Haiti and the Dominican Republic), and it is said Noell suggested the ‘Western Design’ to Cromwell.
However, the ‘Western Design’ was a fiasco, partly because profiteering by Noell and other contractors deprived the expedition of vital supplies and equipment. Driven out of Hispaniola with heavy losses, Cromwell’s troops took Jamaica instead.
But Noell, who owned a plantation in Barbados, managed to profit from the failed expedition and was further rewarded by Cromwell with a grant of 20,000 acres in Jamaica. These gave him a major stake in the English sugar industry and the slave trade that was part and parcel of it.
Noell’s plantation in Barbados had a large number of enslaved Africans working with the sugar-canes. He euphemistically referred to them as his ‘Christian servants’. However, after his re-election as MP for Stafford in 1659, the slaves and their conditions in Barbados brought Noell into conflict with other MPs in Richard Cromwell’s Parliament.
Noell was forced to defend himself against accusations in the Commons that he had violated English ‘liberties’ as a contractor by transporting royalist prisoners to indentured servitude on Barbados. The victims of his ‘most unchristian and barbarous usage’ alleged that they been ‘bought and sold … from one planter to another … as horses and beasts’.
Noell admitted transporting prisoners to the island, but denied he had sold them into slavery or that they had been treated harshly. He claimed the labour conditions for indentured servants on Barbados were better than those of the ‘common husbandman here’. The really hard work, the ‘grinding at the [sugar]-mills and attending at the furnaces or digging in the scorching island’ was mostly undertaken by African slaves, he protested.
Noell, who was joint Postmaster General from 1657 to 1659, survived the challenges in Parliament, and he continued to prosper after the fall of the protectorate and the restoration of the monarchy in 1660. The diarist Samue Pepys was surprised to hear that Noell had been knighted on 6 October 1662, but conceded that the Noell was still ‘a very useful man’.
A year later, in 1663, Noell invested heavily in England’s largest slave-trading venture, the Company of Royal Adventurers Trading to Africa. He and Povey lobbied in the early 1660s for the establishment of a royal-sponsored West Indian company ‘for the better regulating and improving of foreign plantations’.
Noell was one of the first recorded victims of the Great Plague of London in 1665. Samuel Pepys wrote in his Diary in late September: ‘I hear for certain this night that Sir Martin Noell is this day dead of the plague in London, where he hath lain sick of it these eight days’. He was buried at Saint Olave, Old Jewry, on 30 September 1665.
A commemorative plaque and Sir Martin Noell’s coat-of-arms (Photograph: Patrick Comerford, 2026)
Noell’s debts at his death in 1665 amounted to over £30,000 – over £5.75 million in spending power today – including £1,747 (over £335,000 today) he owed ‘on a contract’ for slaves. Debts led to a major lawsuit by his children that was not settled until 1682.
An inventory of his mansion in St Botolph’s, Bishopsgate, indicates Noell’s taste for exotic objects. The contents of his ‘Green Chamber’ included two cabinets, one of ebony, the other an Indian cabinet set on a frame. Many of the most exotic objects were in ‘Yr Lady’s Chamber or Closet’ and included Spanish tables, ‘Jappan trunks’, five figures of wood, two ‘China jarrs’, a snake’s skin, East India flower pots, furniture decorated with ‘East India beasts and birds’, two pieces of corral and one ostrich egg.
Through his loans and dealing with the Cromwellian regime, Noell drew the state into what had previously been the private business of colonisation and trade in the Atlantic. This marked an important step in developing British bases in the Caribbean and Cromwell’s role in growing a global empire.
Despite founding and endowing the almshouses in Stafford, Noell’s most enduring legacy is his role in colonialism, slavery and the slave trade, a legacy that Britain continues to struggle to come to terms with today.
Despite founding and endowing the almshouses in Stafford, Noell’s most enduring legacy is his role in colonialism, slavery and the slave trade (Photograph: Patrick Comerford, 2026)
Showing posts with label Slavery. Show all posts
Showing posts with label Slavery. Show all posts
14 April 2026
16 March 2026
Daily prayer in Lent 2026:
27, Monday 16 March 2026
Capernaum … with the synagogue on the left and the domes of the Greek Orthodox church in the backgroundPatrick Comerford
This week began with the Fourth Sunday in Lent (Lent IV, 15 March 2026) and Mothering Sunday. I have a hospital appointment later this morning for an echocardiogram, a non-invasive, ultrasound scan that uses sound waves to create live, moving images of the heart’s chambers, valves, and surrounding vessels. It assesses heart function, blood flow, and structure, and takes 30-60 minutes to diagnose issues such as heart failure, valve disease, and damage from heart attacks.
Meanwhile, 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 Greek Orthodox Church in Capernaum on the shores of the Sea of Galilee, with the Golan Heights in the distanceJohn 4: 43-54 (NRSVA):
43 When the two days were over, he went from that place to Galilee 44 (for Jesus himself had testified that a prophet has no honour in the prophet’s own country). 45 When he came to Galilee, the Galileans welcomed him, since they had seen all that he had done in Jerusalem at the festival; for they too had gone to the festival.
46 Then he came again to Cana in Galilee where he had changed the water into wine. Now there was a royal official whose son lay ill in Capernaum. 47 When he heard that Jesus had come from Judea to Galilee, he went and begged him to come down and heal his son, for he was at the point of death. 48 Then Jesus said to him, ‘Unless you see signs and wonders you will not believe.’ 49 The official said to him, ‘Sir, come down before my little boy dies.’ 50 Jesus said to him, ‘Go; your son will live.’ The man believed the word that Jesus spoke to him and started on his way. 51 As he was going down, his slaves met him and told him that his child was alive. 52 So he asked them the hour when he began to recover, and they said to him, ‘Yesterday at one in the afternoon the fever left him.’ 53 The father realized that this was the hour when Jesus had said to him, ‘Your son will live.’ So he himself believed, along with his whole household. 54 Now this was the second sign that Jesus did after coming from Judea to Galilee.
‘Ecce Signum’, Sean Lynch’s work on a gable end in East Square, Askeaton, Co Limerick … the healing in John 4 is the second of the seven signs (Photograph: Patrick Comerford)
Today’s Reflections:
The Dominican author and theologian, Cardinal Timothy Radcliffe, points out that that in the Bible, seven is the number of perfection. We know of the six days of creation and how God rested on the seventh. In Saint John’s Gospel, we have seven signs and seven ‘I AM’ sayings disclosing s who Jesus truly is.
In the Gospel reading at the Eucharist today (John 4: 43-54), we have two separate incidents that run together in Saint John’s Gospel: the return of Jesus to Galilee, and the second of the seven signs in the Fourth Gospel.
The first part of this reading (verses 43-45), recalling the return to Galilee, is a bridge passage, a link between two stories of encounters Jesus has with key non-Jewish figures – the Samaritan woman and the villagers of Sychar (see John 4: 1-42) and the royal official from Capernaum (verses 43-54). So with Nicodemus, the woman at the well, and the royal official, we have three key personalities, one Jewish, one Samaritan, and one Gentile.
In between the Samaritans and the Gentiles, Jesus continues on his journey from Jerusalem to Galilee, on the third day he arrives in Cana. So already, we are being prepared to hear about a story of life and death and new life.
We can find a link here between this story and the incident in Saint Luke’s Gospel (Luke 4: 14-21), when Jesus tells us that a prophet is without honour in his own country, and yet he appears at first to be received with honour in Galilee, as he was first received in the synagogues in Galilee when he returned from Jerusalem, according to Saint Luke (see Luke 4: 15).
Jesus says ‘a prophet has no honour in his own country’ (verse 44). But if Jesus believed that he would have no honour in ‘his own country’, why does John tell us that the Galileans ‘welcomed’ him? This same proverb is found in Matthew 13: 57, Mark 6: 4, and Luke 4: 24.
When Jesus comes to Nazareth and teaches in the synagogue, some local people who were there had probably been in Jerusalem when he had performed signs (see John 2: 23; 4: 45). If they had not been in Jerusalem, they would have heard about some of his miracles there. When Jesus arrives in his ‘hometown’, there must have been high expectations. Yet, some people start to ask questions. He may be a popular person and have a growing following. But Nazareth is his hometown, they all know all about him. And so, Jesus performs few miracles there.
He has returned to Galilee, to his ‘own country’ (verse 45), where a prophet is without honour. But when Jesus arrives in Galilee, the people there ‘welcome him’. From what we have seen in Matthew’s account of his arrival at Nazareth, we see virtually the same phenomena. Jesus returns to his ‘hometown’ and receives an initially warm welcome.
The people are aware of the miracles he performed in Jerusalem and now hope to see many more in their own town. But as they reflect on his origins and family background, they find they are not so sure. Has he come to bless the Gentiles as well as the Jews? What seems to start off well ends up in a very disappointing way, both for Christ and for those from his ‘hometown’.
A short-lived, superficial acceptance of Christ is not the same as an informed, long-term commitment. Although the Galileans initially welcomed Christ, this does not mean that they truly accept him as Messiah. His visit home is disappointing because, although he is initially welcomed, he is not truly honoured.
And yet this interlude also tells us that Christ came as the Saviour of Jews (these three verses), of Samaritans (the previous story), and of Gentiles (the next story) … in other words, of all people, and that he is the Saviour of the whole world.
On a first reading, the story about the healing of the royal official’s son in verses 46-54 seems similar to that of the healing of the centurion’s servant or slave (Matthew 8: 5-13; Luke 7: 2-10). But, despite the similarities, there are many differences. They can be summarised:
• The centurion was a Gentile; the royal official was probably a Gentile, although we are not told so – there is a possibility that he was Jewish.
• The centurion’s servant suffered from a paralysis; the royal official’s son was ill with a fever.
• The centurion lives in Capernaum; the royal official lives in Cana.
• The centurion’s faith is praised by Christ; the royal official and others are rebuked for a deficient faith.
• The centurion urges Jesus not to come, but only to speak the word; the royal official urges Jesus to come.
• The Centurion asks Jewish elders to plead his case; the royal official pleads personally with Jesus.
And so the story of Christ healing the royal official’s son is unique to the Fourth Gospel, as is most of the material in Saint John’s Gospel.
Jesus returns to Cana of Galilee (verse 46), where he turned water into wine at a wedding (John 2: 1-11). The NRSV translates βασιλικός (basilikós) as royal official, although other versions call him a ‘nobleman’. He was probably a servant of Herod, the Tetrarch of Galilee, who is referred to as a king in the New Testament (see Matthew 14: 9; Mark 6: 14, 22).
Capernaum was a border town, and it was there that this royal official heard that Jesus is back in Cana once again. The official’s son is at the point of death and this father is desperate. Jesus is now his last and only hope to save his son. He makes the 30 km journey to Cana to find Jesus, and there he begs him to return with him to Capernaum immediately and to heal his dying son.
At first reading, Christ’s response to the royal official appears disturbing: Then Jesus said to him, ‘Unless you see signs and wonders you will not believe.’ The NRSV in a footnote, and other translations, point out that the ‘you’ in verse 48 is plural, and not singular. Therefore, Jesus is speaking to a larger audience and not to, or not just to the royal official.
At first reading, as with the story of the Syro-Phoenician woman in Saint Mark’s Gospel (Mark 7: 24-30), who asks for healing for her daughter, Jesus appears to be caught with his compassion down. But back in Galilee, where a prophet is without honour among his own people, Jesus is not going to rush into performing a miracle to entertain the crowd and to draw attention to himself.
His words of rebuke may be in the hope of dispersing the crowd. He chides them for being interested only in his miracles and not taking to heart what the signs point to.
Certainly the official does not interpret these words as a personal rebuke. For he asks – perhaps even tells – Jesus to come back with him (verse 49).
Perhaps the crowds have left by now. Jesus’ next words are to tell the man: ‘Go; your son will live’ (verse 50). If the crowd has stayed around, these words would have sounded as though they were only intended to get rid of this persistent father, not as words of assurance. He probably headed back home on his own to Capernaum. The crowd disperses, the sign-seekers go away disappointed.
From this story, it appears that the royal official believes – but only to a degree, and not fully. The royal official did not get what we wanted. Jesus did not go back to Capernaum with him. He probably headed home wondering what was happening to his son (verses 51-52).
The man’s belief only comes to full fruition in verse 53, later that evening or perhaps a day later, when he hears that his son was healed at the time Jesus spoke to him. The father now knows he has witnessed a miracle, and he believes, along with his entire household. But this new belief in verse 53 is more informed than the belief in verse 50. It is now a belief in Jesus as the Messiah, as the Saviour of the world.
This is the second sign in Saint John’s Gospel (verse 54). The first sign was at Cana, when Jesus turned the water into wine on the third day, but when most of the guests at the wedding never knew what had happened. It was a ‘sign’ seen only by a few, but it results in the faith of the disciples (see John 2: 1-12).
So too with the second sign, also on the third day. The royal official’s son is healed not in front of the gaping crowd, not even in front of the official’s household. Christ performs this miracle in such a way that only the royal official knows it is a miracle. But when he explained this miracle to his servants, they too become members of the household of faith.
‘He came again to Cana in Galilee where he had changed the water into wine’ (John 4: 46) … an icon in the Lady Chapel in Lichfield Cathedral (Photograph: Patrick Comerford)
Today’s Prayers (Monday 16 March 2026):
The theme this week (15-21 March 2026) in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Lament and Hope’ (pp 38-39). This theme was introduced yesterday with a programme update by Kennedy Jones, Church Engagement and Fundraising Officer, USPG.
The USPG Prayer Diary today (Monday 16 March 2026) invites us to pray:
We pray for all those still affected by the legacy of slavery and racial injustice. May God guide us to recognise the harm done and to work for reconciliation and healing.
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 Reflections
Continued Tomorrow
‘Unless you see signs and wonders you will not believe’ (John 4: 48) … signs and wonders on the High Street in Little Walsingham, Norfolk (Photograph: Patrick Comerford, 2026)
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
15 March 2026
Daily prayer in Lent 2026:
26, Sunday 15 March 2026,
Fourth Sunday in Lent, Lent IV
‘Mother and Child’ by Anna Raynoch-Brzozowska … a sculpture in Auschwitz (Photograph: Patrick Comerford)
Patrick Comerford
We are more than half way through Lent, and today is the Fourth Sunday in Lent (Lent IV, 15 March 2026) and Mothering Sunday or Mothers’ Day, and is also known in some places as Laetare Sunday.
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, 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.
‘Woman, here is your son … Here is your mother’ (John 19: 26, 27) … the Rood Screen in Holy Rood Church, Watford (Photograph: Patrick Comerford, 2025)
John 19: 25-27 (NRSVA):
25 Meanwhile, standing near the cross of Jesus were his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Jesus saw his mother and the disciple whom he loved standing beside her, he said to his mother, ‘Woman, here is your son.’ 27 Then he said to the disciple, ‘Here is your mother.’ And from that hour the disciple took her into his own home.
‘Woman, here is your son … Here is your mother’ (John 19: 26, 27) … a Pieta image in the Chapel in Sidney Sussex College, Cambridge (Photograph: Patrick Comerford)
Today’s Reflections:
The Fourth Sunday in Lent is also known as Laetare Sunday because of a traditional Introit or prayer sung on this Sunday, Laetare Jerusalem, ‘O be joyful, Jerusalem’ (Isaiah 66: 10).
Mothering Sunday is a Sunday when we probably hear little about the main option for the Gospel reading (John 9: 1-41), the story of the man who is born blind but who is healed, at the expense of a lot of repeat sermons on the benefits of motherhood or the stellar qualities of ‘Mother Church’, of cathedrals as the ‘mother churches’ of dioceses, or, in these days of global conflict and uncertainty, the supposed virtues of the ‘motherland’.
But I wonder and worry at times how many women feel isolated and marginalised by some of those sermons on Mothering Sunday – women who have had miscarriages or seen their children suffer and die; women who would love to but have never given birth to children; people who have grown up in families where the mother figure was absent or ill, died early, or was abusive or violent, women who put under family or social pressures to be mothers?
Many grieving and suffering mothers hearing this Gospel reading on Mothering Sunday may wonder why their children are suffering and how or where their sufferings and the sufferings of their children fit into God’s plans for the fullness of creation.
The blindness of the young man in that reading could not possibly be due to his sins or the sins of his ancestors. But how many of us blame other people for their plight, and how many of us still believe that those in poverty and deprivation simply need to ‘pull themselves up’?
The two Gospel readings offered as choices for Mothering Sunday are not easy reading either. Motherhood is difficult, and brings pain and grief for mothers and children. But motherhood also brings pain and grief to men and women who whose desire to be parents is never fulfilled. These two choices offer a view of motherhood that is challenging and asks us to question what it is to be a parent, to parent and to be parented.
The first option (John 9: 1-41), Christ meets a young man who has been blind since birth. The disciples ask Jesus: ‘Rabbi, who sinned, this man or his parents, that he was born blind?’ (verse 2) He answers them: ‘Neither this man nor his parents sinned; he was born blind so that God’s works might be revealed in him. We must work the works of him who sent me while it is day; night is coming when no one can work. As long as I am in the world, I am the light of the world’ (John 9: 3-5).
Many grieving and suffering mothers hearing this Gospel reading on Mothering Sunday may wonder why their children are suffering and how or where their sufferings and the sufferings of their children fit into God’s plans for the fullness of creation.
We must agree the blindness of this young man could not possibly be due to his sins or the sins of his ancestors. But how many of us blame other people for their plight, and how many of us still believe that those in poverty and deprivation simply need to ‘pull themselves up’?.
The second option is a much shorter Gospel reading (John 19: 25-27), where we hear the tender words, ‘Woman, here is your son,’ as the dying Christ on the Cross entrusts his weeping mother Mary to the care of the Beloved Disciple. But Christ is not creating a one-way relationship. He immediately follows this by creating a new relationship for the Beloved Disciple: ‘Here is your mother.’
He entrusts her to him – and him to her. Relationships always have at least two dimensions. But the best of relationships are three dimensional – one to another, and each other to God.
There are some relationships we cannot create, there are others we cannot control, and others still that we have no choice about.
We cannot create our family. Our families are already given, even before we are born or adopted.
And those relationships survive though all adversities. They are fixed. They are given. Even though my father and mother are dead, they remain my parents. Even though a couple may divorce, each one in the old relationship remains a sister-in-law or a daughter-in-law, a brother-in-law or a son-in-law – albeit qualified by the word ‘former.’ In time, they may find they have new relationships: when their children have children, they share grandchildren they never expected. They may want to forget their past relationship, but it remains on the family tree for some future genealogist to tell everyone about.
I like to imagine that one of the untold stories in the aftermath of the Wedding at Cana is the new network or web of family relationships that have been created. After the wedding feast, the first of the Seven Signs in Saint John’s Gospel, Christ ‘went down to Capernaum with his mother, his brothers, and his disciples; and they remained there for a few days’ (John 2: 12).
On the way, or back in Capernaum, one finds he is now a brother-in-law, another that she is a sister-in-law, some, perhaps, realise they have a new aunt or uncle, or perhaps a new niece or nephew by marriage.
We cannot create family, yet family often creates us, shapes us, gives us identity and allows others to decide where we fit socially.
There are relationships we cannot control.
Most of us cannot control who we work with. That is the choice of our employers, and even for employers there is legislation to make sure they are not discriminating. Clergy cannot, and should not try to, control who are their parishioners.
If we try to control who is and who is not a member of the Church, depending on the relationships we like to have and the relationships we do not like to have, we will find we have a Church that has an ever-decreasing number of members, so that eventually we become a dwindling sect, wanting to make God in our own image and likeness, rather than accepting that we are all made in God’s image and likeness. And that eventually becomes a sect of one, where there is no place for the One who matters.
There are relationships we have no choice about. I cannot choose my friends and I cannot choose my neighbours.
Have you ever noticed that when a house is on the market, both the vendors and the estate agents tell you the neighbours are wonderful? It is only after you move in that you are likely to find out if you have, as the recent ITV television documentary series describes them, ‘the neighbours from hell.’
I cannot choose my friends. No matter how much I want to be friends with someone, if they do not want to be my friend, that’s it. I cannot force friendship. When I have a friendship, I can work on it, nurture it, help it to grow and blossom. But I cannot force a friendship. If you don’t want to be my friend, that is your choice, and if you do, and I don’t nurture that friendship, then you are going to change your mind.
Christ knows all about relationships, and he shows that on the Cross.
Relationships define us as human. Without relating to others, how can I possibly know what it is to be human? From the very beginning, God, who creates us in God’s own image and likeness, knows that it is not good for us to be alone. And in the Trinity, we find that God is relationship.
Relationship is at the heart of the cross. And there, on the cross, even as he is hanging in agony, the dying Jesus is compassionately thinking of others and of relationships.
His mother Mary is the only person throughout the Gospel narratives who has been with Christ from the beginning to the end, from his birth to his death. She has been with Christ throughout his whole life.
Saint John, the Beloved Disciple, is the disciple whom Jesus loved. We are blessed if we have a very best friend, a person to whom I am closer than any other. John is such a best friend for Jesus throughout the Gospel narrative. In the Fourth Gospel, we hear that John was ‘the beloved.’ John was the person to whom Christ was the closest. John was the best friend of Jesus.
In the midst of his dying, pain-filled moments before his death, Christ is heard thinking of the needs of the two people who love him most during his life: his mother and his best friend.
As the soldiers are gambling over his clothes and casting lots to divide them among themselves, Jesus sees three women – his mother Mary, Mary the wife of Cleopas, and Mary Magdalene, standing near the cross, and his mother is standing with the Beloved Disciple.
He turns to his mother and he says to her: ‘Woman, here is your son.’
He then turns to the Beloved Disciple and says: ‘Here is your mother.’
It is not a command, it is not a directive, it is not an instruction. It is a giving in love, just as his own death on the cross is self-giving. And, in giving, there is love and there is life.
Christ teaches us to love, even when he is dying, even when we are dying. That is what relationships are about, and that is what the Cross is all about.
The cross broadens the concept of family – the family of God. Jesus changes the basis of relationships. No longer are relationships to be formed on the basis of natural descent, on shared ethic identity, on agreeing that others are ‘like us.’
Our shared place beneath the cross is the only foundational space for relationships from now on.
Mary gained another son. And the Beloved Disciple gained a new mother.
Beneath the cross of Christ, Christian fellowship is born not just for Mary and John, but also for you and me, and for everyone else who believes, for all who believe.
Beneath the cross of Christ, we become a new family.
Beneath the cross of Christ, we become brothers and sisters in Christ.
Beneath the cross of Christ, we realise that we are now part of the family of God.
On the cross, Christ entrusts us as his children to one another, to love one another.
‘Standing near the cross of Jesus were his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene (John 19: 5) … ‘Crucifixion with figures’ (1952-1958) by Graham Sutherland (1903-1980), chalk, ink and wash, in an exhibition in Lichfield Cathedral in 2018 (Photograph: Patrick Comerford)
Today’s Prayers (15 March 2026, Lent IV):
The theme this week (15-21 March 2026) in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Lament and Hope’ (pp 38-39). This theme is introduced today with a programme update by Kennedy Jones, Church Engagement and Fundraising Officer, USPG:
‘At a recent workshop run by USPG, I was surprised and horrified to learn that the Church was deeply entangled in slavery, with scripture misused to justify oppression and racial hierarchies. These histories continue to shape how race is understood within Christian communities. During discussions, participants shared the ongoing struggles of living in contexts shaped by racial and religious histories. One reflected, “It is really challenging being an Irish Catholic in this country,” while another admitted, “We are tired. I feel like I’m just surviving … we are just tired.”
‘The Revd Dr Carlton Turner, Caribbean theologian and guest speaker, shared a powerful story of a woman discovering her family’s book listing enslaved people once owned by her ancestors. He spoke about the weight of inherited trauma and the Church’s struggle to lament, reminding us that “the Church doesn’t know how to lament … but Jesus does – he weeps, overturns tables, and is moved with compassion.”
‘As an African American woman, I have attended numerous conferences on racial justice, and I’ve grown up in classrooms where the history of slavery was often taught in ways that left Black students feeling deeply uncomfortable. These conversations are always heavy. Every Black person I know tries to stay engaged, but at the same time, we must protect our emotional wellbeing. There’s a constant tension between bearing witness and guarding ourselves from becoming numb.
‘Ultimately, I came away feeling this: we are desperately in need of Jesus. No amount of striving or strategising on our own will bring the healing we long for. He must be at the centre if we’re to make any real progress.’
The USPG Prayer Diary today (Sunday 15 March 2026, Lent IV) invites us to read and meditate on John 9: 1-41.
‘Woman, here is your son … Here is your mother’ (John 19: 26, 27) … the Crucifixion on the rood screen in Saint Ia’s Church in Saint Ives, Cornwall (Photograph: Patrick Comerford)
The Collect of the Day (Lent IV):
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 Collect of the Day (Mothering Sunday):
God of compassion,
whose Son Jesus Christ, the child of Mary,
shared the life of a home in Nazareth,
and on the cross drew the whole human family to himself:
strengthen us in our daily living
that in joy and in sorrow
we may know the power of your presence
to bind together and to heal;
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 (Lent IV):
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.
The Post-Communion Prayer (Mothering Sunday):
Loving God,
as a mother feeds her children at the breast
you feed us in this sacrament with the food and drink of eternal life:
help us who have tasted your goodness
to grow in grace within the household of faith;
through Jesus Christ our Lord.
Additional Collect:
God of love,
passionate and strong,
tender and careful:
watch over us and hold us
all the days of our life;
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
‘Woman, here is your son’ … ‘Here is your mother’ (John 19: 26, 27) … a stained glass window in Christ Church Cathedral, Dublin (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are more than half way through Lent, and today is the Fourth Sunday in Lent (Lent IV, 15 March 2026) and Mothering Sunday or Mothers’ Day, and is also known in some places as Laetare Sunday.
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, 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.
‘Woman, here is your son … Here is your mother’ (John 19: 26, 27) … the Rood Screen in Holy Rood Church, Watford (Photograph: Patrick Comerford, 2025)
John 19: 25-27 (NRSVA):
25 Meanwhile, standing near the cross of Jesus were his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Jesus saw his mother and the disciple whom he loved standing beside her, he said to his mother, ‘Woman, here is your son.’ 27 Then he said to the disciple, ‘Here is your mother.’ And from that hour the disciple took her into his own home.
‘Woman, here is your son … Here is your mother’ (John 19: 26, 27) … a Pieta image in the Chapel in Sidney Sussex College, Cambridge (Photograph: Patrick Comerford)
Today’s Reflections:
The Fourth Sunday in Lent is also known as Laetare Sunday because of a traditional Introit or prayer sung on this Sunday, Laetare Jerusalem, ‘O be joyful, Jerusalem’ (Isaiah 66: 10).
Mothering Sunday is a Sunday when we probably hear little about the main option for the Gospel reading (John 9: 1-41), the story of the man who is born blind but who is healed, at the expense of a lot of repeat sermons on the benefits of motherhood or the stellar qualities of ‘Mother Church’, of cathedrals as the ‘mother churches’ of dioceses, or, in these days of global conflict and uncertainty, the supposed virtues of the ‘motherland’.
But I wonder and worry at times how many women feel isolated and marginalised by some of those sermons on Mothering Sunday – women who have had miscarriages or seen their children suffer and die; women who would love to but have never given birth to children; people who have grown up in families where the mother figure was absent or ill, died early, or was abusive or violent, women who put under family or social pressures to be mothers?
Many grieving and suffering mothers hearing this Gospel reading on Mothering Sunday may wonder why their children are suffering and how or where their sufferings and the sufferings of their children fit into God’s plans for the fullness of creation.
The blindness of the young man in that reading could not possibly be due to his sins or the sins of his ancestors. But how many of us blame other people for their plight, and how many of us still believe that those in poverty and deprivation simply need to ‘pull themselves up’?
The two Gospel readings offered as choices for Mothering Sunday are not easy reading either. Motherhood is difficult, and brings pain and grief for mothers and children. But motherhood also brings pain and grief to men and women who whose desire to be parents is never fulfilled. These two choices offer a view of motherhood that is challenging and asks us to question what it is to be a parent, to parent and to be parented.
The first option (John 9: 1-41), Christ meets a young man who has been blind since birth. The disciples ask Jesus: ‘Rabbi, who sinned, this man or his parents, that he was born blind?’ (verse 2) He answers them: ‘Neither this man nor his parents sinned; he was born blind so that God’s works might be revealed in him. We must work the works of him who sent me while it is day; night is coming when no one can work. As long as I am in the world, I am the light of the world’ (John 9: 3-5).
Many grieving and suffering mothers hearing this Gospel reading on Mothering Sunday may wonder why their children are suffering and how or where their sufferings and the sufferings of their children fit into God’s plans for the fullness of creation.
We must agree the blindness of this young man could not possibly be due to his sins or the sins of his ancestors. But how many of us blame other people for their plight, and how many of us still believe that those in poverty and deprivation simply need to ‘pull themselves up’?.
The second option is a much shorter Gospel reading (John 19: 25-27), where we hear the tender words, ‘Woman, here is your son,’ as the dying Christ on the Cross entrusts his weeping mother Mary to the care of the Beloved Disciple. But Christ is not creating a one-way relationship. He immediately follows this by creating a new relationship for the Beloved Disciple: ‘Here is your mother.’
He entrusts her to him – and him to her. Relationships always have at least two dimensions. But the best of relationships are three dimensional – one to another, and each other to God.
There are some relationships we cannot create, there are others we cannot control, and others still that we have no choice about.
We cannot create our family. Our families are already given, even before we are born or adopted.
And those relationships survive though all adversities. They are fixed. They are given. Even though my father and mother are dead, they remain my parents. Even though a couple may divorce, each one in the old relationship remains a sister-in-law or a daughter-in-law, a brother-in-law or a son-in-law – albeit qualified by the word ‘former.’ In time, they may find they have new relationships: when their children have children, they share grandchildren they never expected. They may want to forget their past relationship, but it remains on the family tree for some future genealogist to tell everyone about.
I like to imagine that one of the untold stories in the aftermath of the Wedding at Cana is the new network or web of family relationships that have been created. After the wedding feast, the first of the Seven Signs in Saint John’s Gospel, Christ ‘went down to Capernaum with his mother, his brothers, and his disciples; and they remained there for a few days’ (John 2: 12).
On the way, or back in Capernaum, one finds he is now a brother-in-law, another that she is a sister-in-law, some, perhaps, realise they have a new aunt or uncle, or perhaps a new niece or nephew by marriage.
We cannot create family, yet family often creates us, shapes us, gives us identity and allows others to decide where we fit socially.
There are relationships we cannot control.
Most of us cannot control who we work with. That is the choice of our employers, and even for employers there is legislation to make sure they are not discriminating. Clergy cannot, and should not try to, control who are their parishioners.
If we try to control who is and who is not a member of the Church, depending on the relationships we like to have and the relationships we do not like to have, we will find we have a Church that has an ever-decreasing number of members, so that eventually we become a dwindling sect, wanting to make God in our own image and likeness, rather than accepting that we are all made in God’s image and likeness. And that eventually becomes a sect of one, where there is no place for the One who matters.
There are relationships we have no choice about. I cannot choose my friends and I cannot choose my neighbours.
Have you ever noticed that when a house is on the market, both the vendors and the estate agents tell you the neighbours are wonderful? It is only after you move in that you are likely to find out if you have, as the recent ITV television documentary series describes them, ‘the neighbours from hell.’
I cannot choose my friends. No matter how much I want to be friends with someone, if they do not want to be my friend, that’s it. I cannot force friendship. When I have a friendship, I can work on it, nurture it, help it to grow and blossom. But I cannot force a friendship. If you don’t want to be my friend, that is your choice, and if you do, and I don’t nurture that friendship, then you are going to change your mind.
Christ knows all about relationships, and he shows that on the Cross.
Relationships define us as human. Without relating to others, how can I possibly know what it is to be human? From the very beginning, God, who creates us in God’s own image and likeness, knows that it is not good for us to be alone. And in the Trinity, we find that God is relationship.
Relationship is at the heart of the cross. And there, on the cross, even as he is hanging in agony, the dying Jesus is compassionately thinking of others and of relationships.
His mother Mary is the only person throughout the Gospel narratives who has been with Christ from the beginning to the end, from his birth to his death. She has been with Christ throughout his whole life.
Saint John, the Beloved Disciple, is the disciple whom Jesus loved. We are blessed if we have a very best friend, a person to whom I am closer than any other. John is such a best friend for Jesus throughout the Gospel narrative. In the Fourth Gospel, we hear that John was ‘the beloved.’ John was the person to whom Christ was the closest. John was the best friend of Jesus.
In the midst of his dying, pain-filled moments before his death, Christ is heard thinking of the needs of the two people who love him most during his life: his mother and his best friend.
As the soldiers are gambling over his clothes and casting lots to divide them among themselves, Jesus sees three women – his mother Mary, Mary the wife of Cleopas, and Mary Magdalene, standing near the cross, and his mother is standing with the Beloved Disciple.
He turns to his mother and he says to her: ‘Woman, here is your son.’
He then turns to the Beloved Disciple and says: ‘Here is your mother.’
It is not a command, it is not a directive, it is not an instruction. It is a giving in love, just as his own death on the cross is self-giving. And, in giving, there is love and there is life.
Christ teaches us to love, even when he is dying, even when we are dying. That is what relationships are about, and that is what the Cross is all about.
The cross broadens the concept of family – the family of God. Jesus changes the basis of relationships. No longer are relationships to be formed on the basis of natural descent, on shared ethic identity, on agreeing that others are ‘like us.’
Our shared place beneath the cross is the only foundational space for relationships from now on.
Mary gained another son. And the Beloved Disciple gained a new mother.
Beneath the cross of Christ, Christian fellowship is born not just for Mary and John, but also for you and me, and for everyone else who believes, for all who believe.
Beneath the cross of Christ, we become a new family.
Beneath the cross of Christ, we become brothers and sisters in Christ.
Beneath the cross of Christ, we realise that we are now part of the family of God.
On the cross, Christ entrusts us as his children to one another, to love one another.
‘Standing near the cross of Jesus were his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene (John 19: 5) … ‘Crucifixion with figures’ (1952-1958) by Graham Sutherland (1903-1980), chalk, ink and wash, in an exhibition in Lichfield Cathedral in 2018 (Photograph: Patrick Comerford)
Today’s Prayers (15 March 2026, Lent IV):
The theme this week (15-21 March 2026) in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Lament and Hope’ (pp 38-39). This theme is introduced today with a programme update by Kennedy Jones, Church Engagement and Fundraising Officer, USPG:
‘At a recent workshop run by USPG, I was surprised and horrified to learn that the Church was deeply entangled in slavery, with scripture misused to justify oppression and racial hierarchies. These histories continue to shape how race is understood within Christian communities. During discussions, participants shared the ongoing struggles of living in contexts shaped by racial and religious histories. One reflected, “It is really challenging being an Irish Catholic in this country,” while another admitted, “We are tired. I feel like I’m just surviving … we are just tired.”
‘The Revd Dr Carlton Turner, Caribbean theologian and guest speaker, shared a powerful story of a woman discovering her family’s book listing enslaved people once owned by her ancestors. He spoke about the weight of inherited trauma and the Church’s struggle to lament, reminding us that “the Church doesn’t know how to lament … but Jesus does – he weeps, overturns tables, and is moved with compassion.”
‘As an African American woman, I have attended numerous conferences on racial justice, and I’ve grown up in classrooms where the history of slavery was often taught in ways that left Black students feeling deeply uncomfortable. These conversations are always heavy. Every Black person I know tries to stay engaged, but at the same time, we must protect our emotional wellbeing. There’s a constant tension between bearing witness and guarding ourselves from becoming numb.
‘Ultimately, I came away feeling this: we are desperately in need of Jesus. No amount of striving or strategising on our own will bring the healing we long for. He must be at the centre if we’re to make any real progress.’
The USPG Prayer Diary today (Sunday 15 March 2026, Lent IV) invites us to read and meditate on John 9: 1-41.
‘Woman, here is your son … Here is your mother’ (John 19: 26, 27) … the Crucifixion on the rood screen in Saint Ia’s Church in Saint Ives, Cornwall (Photograph: Patrick Comerford)
The Collect of the Day (Lent IV):
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 Collect of the Day (Mothering Sunday):
God of compassion,
whose Son Jesus Christ, the child of Mary,
shared the life of a home in Nazareth,
and on the cross drew the whole human family to himself:
strengthen us in our daily living
that in joy and in sorrow
we may know the power of your presence
to bind together and to heal;
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 (Lent IV):
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.
The Post-Communion Prayer (Mothering Sunday):
Loving God,
as a mother feeds her children at the breast
you feed us in this sacrament with the food and drink of eternal life:
help us who have tasted your goodness
to grow in grace within the household of faith;
through Jesus Christ our Lord.
Additional Collect:
God of love,
passionate and strong,
tender and careful:
watch over us and hold us
all the days of our life;
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
‘Woman, here is your son’ … ‘Here is your mother’ (John 19: 26, 27) … a stained glass window in Christ Church Cathedral, Dublin (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
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10 January 2026
Daily prayer in Christmas 2025-2026:
17, Saturday 10 January 2026
Reading from the scrolls in the synagogue … ‘Jews Praying in the Synagogue on Yom Kippur,’ Maurycy Gottlieb (1856-1879), Vienna, 1878, Tel Aviv Museum of Art
Patrick Comerford
The 40-day season of Christmas continues until Candlemas or the Feast of the Presentation (2 February), and tomorrow is the First Sunday of Epiphany (Epiphany I). The calendar of the Church of England in Common Worship today remembers William Laud (1645), Archbishop of Canterbury.
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.
‘He went to the synagogue on the sabbath day, as was his custom’ (Luke 4: 16) … inside the Spanish Synagogue in Prague (Photograph: Patrick Comerford)
Luke 4: 14-22 (NRSVA):
14 Then Jesus, filled with the power of the Spirit, returned to Galilee, and a report about him spread through all the surrounding country. 15 He began to teach in their synagogues and was praised by everyone.
16 When he came to Nazareth, where he had been brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read, 17 and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written:
18 ‘The Spirit of the Lord is upon me,
because he has anointed me
to bring good news to the poor.
He has sent me to proclaim release to the captives
and recovery of sight to the blind,
to let the oppressed go free,
19 to proclaim the year of the Lord’s favour.’
20 And he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fixed on him. 21 Then he began to say to them, ‘Today this scripture has been fulfilled in your hearing.’ 22 All spoke well of him and were amazed at the gracious words that came from his mouth. They said, ‘Is not this Joseph’s son?’
‘He stood up to read and … he unrolled the scroll’ (Luke 4: 18-19) … a scroll in the Jewish Museum in the Ghetto in Venice (Photograph: Patrick Comerford)
Today’s Reflection:
Traditionally, the Church associates Epiphany-tide with three public, epiphany moments, before beginning to look at Christ’s public ministry:
• The visit by the wise men, who, on behalf of the nations of the world, acknowledge him as king, priest, prophet and king with their gifts of gold, frankincense and myrrh (Matthew 2: 1-12, 6 January 2026).
• Christ’s baptism by Saint John the Baptist in the River Jordan, when he is acknowledged in a Trinitarian movement by both the Father and the Holy Spirit as the Son of God (Matthew 3: 13-17, 11 January 2026).
• The Wedding at Cana, which is the first of the seven signs in the Fourth Gospel, and which sees Christ reveal his glory so that his disciples believe in him (John 2: 1-11, 1 February 2026).
These three Epiphany moments are brought together in the Gospel reading on the Sunday at the Eucharist today (Luke 4: 14-22):
• Jesus is seen in this reading as king prophet, and priest: King, in the majestic way in which he proclaims the Jubilee Year on behalf of God who is the Sovereign Lord; priest in the way he becomes the mediator between God and his people, in a liturgical context, opening up the way to salvation; and prophet in bringing to their true completion the promises of the prophets of old.
• The Spirit that descended on him at his baptism is manifest that Saturday morning as he declares: ‘The Spirit of the Lord is upon me’ (verse 18). That Epiphany moment at the Jordan was not a once-off experience of the Spirit; the Spirit remained with Christ, and he continues to act throughout his ministry in a Trinitarian movement.
• The miracle at Cana was a foretaste of the heavenly banquet and as a consequence the disciples believed. In this reading, we see that God’s promises are not just fanciful, they are to be fulfilled. And as a consequence of what Jesus said, ‘all spoke well of him and were amazed …’ (verse 22).
Of course, rejection was to follow, and that is the subject of the verses that follow this Gospel reading (Luke 4: 22-30). The Gospel reading today bridges the interlude between the Christmas and Epiphany stories and the beginning of Christ’s Galilean Ministry.
Saint Mark’s Gospel places the rejection of Christ by the people of Nazareth at the end of his first year of his ministry (see Mark 6: 1-6, 4 February 2026), Saint John places it when he returns from Jerusalem and after his meeting with the Samaritan woman at the well (see John 4: 43-45), while Saint Luke places it at the beginning of his ministry, although we are told at the beginning of this reading that there was an earlier period of ministry in neighbouring parts of Galilee (verses 14-15), perhaps in Capernaum.
Instead of succumbing to the temptations of a dramatic but false start to his Messianic ministry (Luke 4: 1-14), Christ begins his ministry in a very slow, thoughtful and considerate way. At the beginning of this reading, we are told that it was habitual in the first stage of his ministry for Jesus to attend the synagogue on a Saturday, and we are told too that he taught in the synagogues regularly (verse 15). Regular worship, scripture readings and teaching are the foundations of this ministry and for any action in it.
There was no ordained minister in a synagogue. Even in those places where there was a resident rabbi, he was an arbiter and a teacher, but not an ordained liturgical leader.
The synagogue would have been controlled by a board of elders, the equivalent of a PCC or select vestry in our parishes today, and by the chazzan or cantor or attendant. On Saturdays, the sabbath service began with the Shema (‘Hear O Israel …’ Deuteronomy 6: 4-9), and included prayers, fixed readings from the Torah or the Law, a reading from the Prophets, a sermon, and a blessing.
The two readings were in Hebrew, with a running translation into the vernacular, which was normally in Aramaic but might have been in Greek in many places.
It would have been normal for literate adult male Jews to be called in turn to read the Scriptures in the synagogue: first those who were of priestly descent, the cohanim; then the Levites; and then the other Israelites. So, on this particular Saturday, Jesus may have been the third person called on to read, or he may even have been further down the list.
The scroll of Isaiah was given to him by the chazzan, the cantor or attendant of the synagogue, who combined the functions that in a parish we might now associate with the sexton, verger, churchwarden, Sunday school teacher and reader. And it is to him that Christ returns the scroll when he is finished reading from it (verse 20).
The portion Christ reads from (verse 18-19) is actually three verses, and we should note that they do not come in sequence: Isaiah 61: 1, part only of verse 2 and a portion of Isaiah 58: 6. And so, even if Christ had been handed a pre-selected portion of Scripture to read – perhaps following in sequence from two or more previous readers – we see a deliberate choice by Christ to roll back the scroll and to insert a portion of that extra verse, Isaiah 58: 6.
So often I hear complaints when the compilers and editors of the lectionary omit or jump over certain verses in readings in order to provide coherence and continuity, but this is what appears to be happening here.
Having read while standing, Christ then sat down, the normal posture at the time for someone who is then teaching. After he sat down, all eyes were on him (verse 20), so it was he who was expected to preach and teach that sabbath day.
Christ tells the congregation that the Scripture has been fulfilled in their hearing. Scripture has not been read that morning just to comply with part of the ritual; it actually has immediate meaning, significance and relevance that day. Christ is not merely reading the words, he is promising to see them put into action, to transform hope into reality.
In reflecting on this Gospel reading, it is interesting to recall that how Abraham Lincoln used his second inaugural address to do something no President had ever done before – to speak in critical terms of the nation. He did so in order to name the evil of slavery, the toll it had exacted in human flesh and warfare, and to address the need to stay the course and bring an end to both the war and the cause of that war.
One commentator has said this Gospel reading is like Christ’s inaugural address. Here he sets out his priorities, his hopes, his expectations, even if people of faith are reluctant at times to co-operate and give him their votes.
If we see who Christ is then we must journey with him towards Calvary and Good Friday and the Garden and Easter Morning. And on that way, we take up the challenge at Cana to ‘Do whatever he tells you’ (John 2: 10, 1 February 2026).
He tells those who hear him in this reading that at the heart of everything he does and everything he asks us to do:
• to bring good news to the poor
• to proclaim release to the captives
• to proclaim recovery of sight to the blind
• to let the oppressed go free
• to proclaim the year of the Lord’s favour.
Today’s Gospel reading is good news, and not just to the poor and oppressed in Nazareth in the past. Who are the poor, the captives, the blind and the oppressed in our midst today? And are we happy with them knowing that compassion for them is at the heart of Christ’s ministry and mission?
Is it too much for us to recover the message that links Christmas faith and Easter faith – that declares that the Gospel is good news for the poor, the captives, the blind and the oppressed among us today?
It is good news that may challenge us – that may take us outside our comfort zones. But if we step outside our comfort zone and recover this good news, then we can play our part in restoring the relevance of the Gospel and of the Church to a society today that is overwhelmed by bad news.
One commentator has said this Gospel reading is like Christ’s inaugural address. Here he sets out his priorities, his hopes, his expectations, even if people of faith are reluctant at times to co-operate and give him their votes.
It is almost a year since Donald Trump was inaugurated for a second time as President of the US at the US Capitol in Washington DC on 20 January 2025. His second inaugural address certainly lacked the moral fibre of Abraham Lincoln, failing to name the evils of present-day subjugation and slavery, the toll it had exacted in human flesh and warfare, or any hope of bringing an end to both wars and the causes of war.
Instead, he started with egregious references to the indictments against him, describing them as unfounded and politically motivated, and then announced his new policy priorities, including immigration restrictions, dropping environmental regulations, anti-DEI and anti-gender discrimination policies, establishing Elon Musk’s DOGE, and what would become a major appeasement of Russia in the war in Ukraine.
The Washington Post said the inaugural address, as Trump’s speeches usually do, veered off course and came off as ‘dark’. He sounded blasphemous as claimed he was chosen by God and that he was tested and cha\llenged more than any president in a 250-year history, conceitedly placing himself above every other US president, including Washington and Lincoln.
Nobody expected a year ago that within a year he was goinng to invade Venezuela and threaten to annex Greenland. But then, nowhere in that inaugural address a year go did he undertake over the following four years to:
• bring good news to the poor
• proclaim release to the captives
• proclaim recovery of sight to the blind
• let the oppressed go free
• proclaim the year of the Lord’s favour.
‘He went to the synagogue on the sabbath day, as was his custom’ (Luke 4: 16) … inside La Scuola Greca Synagogue in Corfu (Photograph: Patrick Comerford
Today’s Prayers (Saturday 10 January 2026):
The theme this week (4-10 January 2026) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘Hidden Histories’ (pp 16-17). This theme was introduced last Sunday with a Programme Update by Matthew Anns, Senior Communications and Engagement Manager at USPG.
The USPG Prayer Diary today (Saturday 10 January 2026) invites us to pray:
God of the nations, guide us to live as people of truth and reconciliation. As we face the past, shape us by your justice, strengthen us by your love, and unite us in hope for your kingdom.
The Collect:
O God,
who by the leading of a star
manifested your only Son to the peoples of the earth:
mercifully grant that we,
who know you now by faith,
may at last behold your glory face to face;
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:
Lord God,
the bright splendour whom the nations seek:
may we who with the wise men have been drawn by your light
discern the glory of your presence in your Son,
the Word made flesh, Jesus Christ our Lord.
Additional Collect:
Creator of the heavens,
who led the Magi by a star
to worship the Christ-child:
guide and sustain us,
that we may find our journey’s end
in Jesus Christ our Lord.
Collect on the Eve of Baptism of Christ:
Eternal Father,
who at the baptism of Jesus
revealed him to be your Son,
anointing him with the Holy Spirit:
grant to us, who are born again by water and the Spirit,
that we may be faithful to our calling as your adopted children;
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.
Yesterday’s Reflections
Continued Tomorrow
Jesus in the Synagogue, as imagined by the Northern Ireland-born artist Greg Olsen
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
The 40-day season of Christmas continues until Candlemas or the Feast of the Presentation (2 February), and tomorrow is the First Sunday of Epiphany (Epiphany I). The calendar of the Church of England in Common Worship today remembers William Laud (1645), Archbishop of Canterbury.
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.
‘He went to the synagogue on the sabbath day, as was his custom’ (Luke 4: 16) … inside the Spanish Synagogue in Prague (Photograph: Patrick Comerford)
Luke 4: 14-22 (NRSVA):
14 Then Jesus, filled with the power of the Spirit, returned to Galilee, and a report about him spread through all the surrounding country. 15 He began to teach in their synagogues and was praised by everyone.
16 When he came to Nazareth, where he had been brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read, 17 and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written:
18 ‘The Spirit of the Lord is upon me,
because he has anointed me
to bring good news to the poor.
He has sent me to proclaim release to the captives
and recovery of sight to the blind,
to let the oppressed go free,
19 to proclaim the year of the Lord’s favour.’
20 And he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fixed on him. 21 Then he began to say to them, ‘Today this scripture has been fulfilled in your hearing.’ 22 All spoke well of him and were amazed at the gracious words that came from his mouth. They said, ‘Is not this Joseph’s son?’
‘He stood up to read and … he unrolled the scroll’ (Luke 4: 18-19) … a scroll in the Jewish Museum in the Ghetto in Venice (Photograph: Patrick Comerford)
Today’s Reflection:
Traditionally, the Church associates Epiphany-tide with three public, epiphany moments, before beginning to look at Christ’s public ministry:
• The visit by the wise men, who, on behalf of the nations of the world, acknowledge him as king, priest, prophet and king with their gifts of gold, frankincense and myrrh (Matthew 2: 1-12, 6 January 2026).
• Christ’s baptism by Saint John the Baptist in the River Jordan, when he is acknowledged in a Trinitarian movement by both the Father and the Holy Spirit as the Son of God (Matthew 3: 13-17, 11 January 2026).
• The Wedding at Cana, which is the first of the seven signs in the Fourth Gospel, and which sees Christ reveal his glory so that his disciples believe in him (John 2: 1-11, 1 February 2026).
These three Epiphany moments are brought together in the Gospel reading on the Sunday at the Eucharist today (Luke 4: 14-22):
• Jesus is seen in this reading as king prophet, and priest: King, in the majestic way in which he proclaims the Jubilee Year on behalf of God who is the Sovereign Lord; priest in the way he becomes the mediator between God and his people, in a liturgical context, opening up the way to salvation; and prophet in bringing to their true completion the promises of the prophets of old.
• The Spirit that descended on him at his baptism is manifest that Saturday morning as he declares: ‘The Spirit of the Lord is upon me’ (verse 18). That Epiphany moment at the Jordan was not a once-off experience of the Spirit; the Spirit remained with Christ, and he continues to act throughout his ministry in a Trinitarian movement.
• The miracle at Cana was a foretaste of the heavenly banquet and as a consequence the disciples believed. In this reading, we see that God’s promises are not just fanciful, they are to be fulfilled. And as a consequence of what Jesus said, ‘all spoke well of him and were amazed …’ (verse 22).
Of course, rejection was to follow, and that is the subject of the verses that follow this Gospel reading (Luke 4: 22-30). The Gospel reading today bridges the interlude between the Christmas and Epiphany stories and the beginning of Christ’s Galilean Ministry.
Saint Mark’s Gospel places the rejection of Christ by the people of Nazareth at the end of his first year of his ministry (see Mark 6: 1-6, 4 February 2026), Saint John places it when he returns from Jerusalem and after his meeting with the Samaritan woman at the well (see John 4: 43-45), while Saint Luke places it at the beginning of his ministry, although we are told at the beginning of this reading that there was an earlier period of ministry in neighbouring parts of Galilee (verses 14-15), perhaps in Capernaum.
Instead of succumbing to the temptations of a dramatic but false start to his Messianic ministry (Luke 4: 1-14), Christ begins his ministry in a very slow, thoughtful and considerate way. At the beginning of this reading, we are told that it was habitual in the first stage of his ministry for Jesus to attend the synagogue on a Saturday, and we are told too that he taught in the synagogues regularly (verse 15). Regular worship, scripture readings and teaching are the foundations of this ministry and for any action in it.
There was no ordained minister in a synagogue. Even in those places where there was a resident rabbi, he was an arbiter and a teacher, but not an ordained liturgical leader.
The synagogue would have been controlled by a board of elders, the equivalent of a PCC or select vestry in our parishes today, and by the chazzan or cantor or attendant. On Saturdays, the sabbath service began with the Shema (‘Hear O Israel …’ Deuteronomy 6: 4-9), and included prayers, fixed readings from the Torah or the Law, a reading from the Prophets, a sermon, and a blessing.
The two readings were in Hebrew, with a running translation into the vernacular, which was normally in Aramaic but might have been in Greek in many places.
It would have been normal for literate adult male Jews to be called in turn to read the Scriptures in the synagogue: first those who were of priestly descent, the cohanim; then the Levites; and then the other Israelites. So, on this particular Saturday, Jesus may have been the third person called on to read, or he may even have been further down the list.
The scroll of Isaiah was given to him by the chazzan, the cantor or attendant of the synagogue, who combined the functions that in a parish we might now associate with the sexton, verger, churchwarden, Sunday school teacher and reader. And it is to him that Christ returns the scroll when he is finished reading from it (verse 20).
The portion Christ reads from (verse 18-19) is actually three verses, and we should note that they do not come in sequence: Isaiah 61: 1, part only of verse 2 and a portion of Isaiah 58: 6. And so, even if Christ had been handed a pre-selected portion of Scripture to read – perhaps following in sequence from two or more previous readers – we see a deliberate choice by Christ to roll back the scroll and to insert a portion of that extra verse, Isaiah 58: 6.
So often I hear complaints when the compilers and editors of the lectionary omit or jump over certain verses in readings in order to provide coherence and continuity, but this is what appears to be happening here.
Having read while standing, Christ then sat down, the normal posture at the time for someone who is then teaching. After he sat down, all eyes were on him (verse 20), so it was he who was expected to preach and teach that sabbath day.
Christ tells the congregation that the Scripture has been fulfilled in their hearing. Scripture has not been read that morning just to comply with part of the ritual; it actually has immediate meaning, significance and relevance that day. Christ is not merely reading the words, he is promising to see them put into action, to transform hope into reality.
In reflecting on this Gospel reading, it is interesting to recall that how Abraham Lincoln used his second inaugural address to do something no President had ever done before – to speak in critical terms of the nation. He did so in order to name the evil of slavery, the toll it had exacted in human flesh and warfare, and to address the need to stay the course and bring an end to both the war and the cause of that war.
One commentator has said this Gospel reading is like Christ’s inaugural address. Here he sets out his priorities, his hopes, his expectations, even if people of faith are reluctant at times to co-operate and give him their votes.
If we see who Christ is then we must journey with him towards Calvary and Good Friday and the Garden and Easter Morning. And on that way, we take up the challenge at Cana to ‘Do whatever he tells you’ (John 2: 10, 1 February 2026).
He tells those who hear him in this reading that at the heart of everything he does and everything he asks us to do:
• to bring good news to the poor
• to proclaim release to the captives
• to proclaim recovery of sight to the blind
• to let the oppressed go free
• to proclaim the year of the Lord’s favour.
Today’s Gospel reading is good news, and not just to the poor and oppressed in Nazareth in the past. Who are the poor, the captives, the blind and the oppressed in our midst today? And are we happy with them knowing that compassion for them is at the heart of Christ’s ministry and mission?
Is it too much for us to recover the message that links Christmas faith and Easter faith – that declares that the Gospel is good news for the poor, the captives, the blind and the oppressed among us today?
It is good news that may challenge us – that may take us outside our comfort zones. But if we step outside our comfort zone and recover this good news, then we can play our part in restoring the relevance of the Gospel and of the Church to a society today that is overwhelmed by bad news.
One commentator has said this Gospel reading is like Christ’s inaugural address. Here he sets out his priorities, his hopes, his expectations, even if people of faith are reluctant at times to co-operate and give him their votes.
It is almost a year since Donald Trump was inaugurated for a second time as President of the US at the US Capitol in Washington DC on 20 January 2025. His second inaugural address certainly lacked the moral fibre of Abraham Lincoln, failing to name the evils of present-day subjugation and slavery, the toll it had exacted in human flesh and warfare, or any hope of bringing an end to both wars and the causes of war.
Instead, he started with egregious references to the indictments against him, describing them as unfounded and politically motivated, and then announced his new policy priorities, including immigration restrictions, dropping environmental regulations, anti-DEI and anti-gender discrimination policies, establishing Elon Musk’s DOGE, and what would become a major appeasement of Russia in the war in Ukraine.
The Washington Post said the inaugural address, as Trump’s speeches usually do, veered off course and came off as ‘dark’. He sounded blasphemous as claimed he was chosen by God and that he was tested and cha\llenged more than any president in a 250-year history, conceitedly placing himself above every other US president, including Washington and Lincoln.
Nobody expected a year ago that within a year he was goinng to invade Venezuela and threaten to annex Greenland. But then, nowhere in that inaugural address a year go did he undertake over the following four years to:
• bring good news to the poor
• proclaim release to the captives
• proclaim recovery of sight to the blind
• let the oppressed go free
• proclaim the year of the Lord’s favour.
‘He went to the synagogue on the sabbath day, as was his custom’ (Luke 4: 16) … inside La Scuola Greca Synagogue in Corfu (Photograph: Patrick Comerford
Today’s Prayers (Saturday 10 January 2026):
The theme this week (4-10 January 2026) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘Hidden Histories’ (pp 16-17). This theme was introduced last Sunday with a Programme Update by Matthew Anns, Senior Communications and Engagement Manager at USPG.
The USPG Prayer Diary today (Saturday 10 January 2026) invites us to pray:
God of the nations, guide us to live as people of truth and reconciliation. As we face the past, shape us by your justice, strengthen us by your love, and unite us in hope for your kingdom.
The Collect:
O God,
who by the leading of a star
manifested your only Son to the peoples of the earth:
mercifully grant that we,
who know you now by faith,
may at last behold your glory face to face;
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:
Lord God,
the bright splendour whom the nations seek:
may we who with the wise men have been drawn by your light
discern the glory of your presence in your Son,
the Word made flesh, Jesus Christ our Lord.
Additional Collect:
Creator of the heavens,
who led the Magi by a star
to worship the Christ-child:
guide and sustain us,
that we may find our journey’s end
in Jesus Christ our Lord.
Collect on the Eve of Baptism of Christ:
Eternal Father,
who at the baptism of Jesus
revealed him to be your Son,
anointing him with the Holy Spirit:
grant to us, who are born again by water and the Spirit,
that we may be faithful to our calling as your adopted children;
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.
Yesterday’s Reflections
Continued Tomorrow
Jesus in the Synagogue, as imagined by the Northern Ireland-born artist Greg OlsenScripture 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
09 January 2026
Daily prayer in Christmas 2025-2026:
16, Friday 9 January 2026
‘The boat was out on the lake, and he was alone on the land’ (Mark 6: 47) … on the water at Bako National Park, north of Kuching in Sarawak (Photograph: Patrick Comerford)
Patrick Comerford
The 40-day season of Christmas continues until Candlemas or the Feast of the Presentation (2 February).
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.
‘Then he got into the boat with them and the wind ceased’ (Mark 6: 51) … gondolas at Saint Mark’s Square in Venice (Photograph: Patrick Comerford)
Mark 6: 45-52 (NRSVA):
45 Immediately he made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dismissed the crowd. 46 After saying farewell to them, he went up on the mountain to pray.
47 When evening came, the boat was out on the lake, and he was alone on the land. 48 When he saw that they were straining at the oars against an adverse wind, he came towards them early in the morning, walking on the lake. He intended to pass them by. 49 But when they saw him walking on the lake, they thought it was a ghost and cried out; 50 for they all saw him and were terrified. But immediately he spoke to them and said, ‘Take heart, it is I; do not be afraid.’ 51 Then he got into the boat with them and the wind ceased. And they were utterly astounded, 52 for they did not understand about the loaves, but their hearts were hardened.
‘When evening came, the boat was out on the lake’ (Mark 6: 47) … a small lake at the Sarawak Cultural Village, near Kuching (Photograph: Patrick Comerford)
Today’s Reflections:
Saint Mark’s account of the feeding of the 5,000 (6: 34-44), which was the Gospel reading at the Eucharist yesterday, is followed today by his account of Jesus calming the storm on the lake (Mark 6: 45-52).
Each of Saint Mark’s feeding miracles is joined with a water miracle, evoking the Exodus stories, including God parting the waters (Exodus 14: 19-31) and God feeding the people in the wilderness (Exodus 16: 31-21), and the disciples’ misunderstanding is a serious condition, akin to Pharaoh’s misunderstanding that is linked to his oppression of the enslaved people (see Exodus 7 to 11).
In today’s Gospel reading, the disciples are on a boat on their way to Bethsaida when they are caught in a storm on the lake. Jesus walks on the water, calms their fears and shows his divine power – in this case over the stormy, choppy seas (verses 45-52).
In the Gospel reading, the disciples feel abandoned as they face their worst fears and face the abyss in the sea, the fear of drowning in the storms of life, of falling into the pit.
But Christ tells them, ‘Take heart, it is I; do not be afraid.’ And they respond with faith, bow down and worship him, and proclaim him the Son of God.
Christ tells the disciples to get into the boat and to go ahead of to the other side of the lake while he sends the crowd home.
Then, instead of using another boat to follow the disciples, or walking around the shoreline, he goes up a mountain by himself, and he spends the evening and much of the night in prayer.
The Sea of Galilee is shallow, but storms can rise suddenly. Early in the morning, before dawn, the boat is far from the shore when it is battered by waves and the wind. The disciples have lost control and are frightened. They see Jesus walking on the sea, and are terrified even more, thinking they are seeing a ghost. They cry out in their fears, but Jesus seeks to calm their fears: ‘Take heart, it is I; do not be afraid’ (verse 50).
I continue to enjoy my journeys on boats and my walks by rivers, harbours, lakes and canals, enjoying the sight of other people enjoying their time in boats and on the water. In the past two years, these journeys and walks have been in Buckingham, Cambridge, Dublin, Durham, Great Linford, Iraklion, Kuching, London, Oxford, Panormos, Paris, Rethymnon, Singapore, Stony Stratford, York …
It is almost 60 years since I first went rowing as a teenager on Lough Ramor in Virginia. But as an adult, I had long thought that I would be left regretting that I had arrived in Cambridge as a student in my 50s, too late in life to learn, or to re-learn how to row. I had come to enjoy rowing as a sport and an activity, but in a very passive way.
Then one evening, as I was standing casually at the slipway at Askeaton, Co Limerick, where I was living as the priest-in-charge, I was suddenly and unexpectedly invited to get into a boat and started to row.
I was fearless. It was a pleasure I had often hoped for and wished for. And for almost an hour, we rowed upstream, under the bridge at Askeaton, and as far as the castle, and then downstream past the factory, although not as far as the estuary.
When I suggested that I might be too old to learn, I was told with brusque h humour that once I stopped learning I had stopped living.
Since then, I have watched children and teenagers hop in and out of boats, freely and fearlessly, confident of their own ability and the ability of those who are training them.
Freely and fearlessly. But as I was messing about on boats in Crete during a holiday some years ago, hopping on and off boats in the sun as I visited smaller islands and lagoons off the coast, I thought of how this was a pleasure that I was paying for, while many refugees were full of fear as they boarded boats in the dark trying to arrive on Greek islands, or cross the Channel, having paid exorbitantly for the risk and the dangers.
Freely. Fearlessly. What are your worst fears?
Many of us have continuing fears about the economy, and some of us have fears that there may be yet another pandemic after Covid-19, or that the conflicts between Russia and Ukraine, throughout the Middle East or created by the Trump regime in Latin America may spill over into our own ‘safe areas’. Many of the well-founded fears about a second Trump presidency that threatens stability in the US and across the world have been realised in the space of one year.
As we grow up and mature, we tend to have fewer fears of the outside world, and as adults we begin to cope with the fears we once had as children, by turning threats into opportunities.
The fears I had as a child – of snakes, of the wind, of storms at sea, of lightning – are no longer the stuff of the recurring nightmares they were when I was a child. I have learned to be cautious, to be sensible and to keep my distance, and to be in awe of God’s creation.
Most of us have recurring dreams that are vivid and that have themes that keep repeating themselves. Yet in sleep the brain can act as a filter or filing cabinet, helping us to process, deal with and put aside what we have found difficult to understand in our waking hours, or to try to find ways of dealing with our lack of confidence, feelings of inadequacy, with the ways we confuse gaining attention with receiving love, or with our needs to be accepted, affirmed and loved.
The disciples’ plight in today’s Gospel reading seems to be the working out of a constant, recurring, vivid dream of the type many of us experience at some stage: 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.
As seasoned boat-handlers, the Disciples know not to try walking on water. They know the risk of sudden storms and swells, and they know the safety of a good boat, as long as it has a good crew.
But since the early history of the Church, the boat has symbolised the Church. The bark (barque or barchetta) symbolises the Church tossed on the sea of disbelief, worldliness, and persecution but finally reaching safe harbour. Part of the imagery comes from the ark saving Noah’s family during the Flood (I Peter 3: 20-21). Christ protects the Disciples and their boat on the stormy Sea of Galilee (see also Matthew 14: 22-33; John 6 16-21). The mast forms the shape of the Cross.
It is an image that appears in Apostolic Constitutions and the writings of Tertullian and Clement of Alexandria. We still use the word nave for the main part of the church, which, architecturally often looks like an up-turned boat.
None of us should risk walking on water, or risk play stupidly in boats on the river or in choppy waters or storms. But if we are to dream dreams for the Church and for the Kingdom of God, we need to be aware that it comes at the risk of feeling we are being sold out by those we see as brothers and sisters, and risk being seen as dreamers rather than people of action by others: for our dreams may be their nightmares.
If we are going to dream dreams for the Church, for the Kingdom of God, we may need to step out of our safety zones, our comfort zones, and know that this comes with a risk warning.
And if we are going to dream dreams for the Church, for the Kingdom of God, we need to keep our eyes focussed on Christ, and to know that the Church is there to bring us on that journey.
Let us dream dreams, take risks for the Kingdom of God, step outside the box, but let us keep our eyes on Christ and remember that the boat, the Church, is essential for our journey, and let us continue to worship the Lord in the beauty of holiness.
‘He came towards them early in the morning, walking on the lake’ (Mark 6: 48) … flood waters near the River Ouse at Stony Stratford (Photograph: Patrick Comerford)
Today’s Prayers (Friday 9 January 2026):
The theme this week (4-10 January 2026) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Hidden Histories’ (pp 16-17). This theme was introduced on Sunday with a Programme Update by Matthew Anns, Senior Communications and Engagement Manager at USPG.
The USPG Prayer Diary today (Friday 9 January 2026) invites us to pray:
Lord, we thank you for the progress of the Codrington Project - for land restored, archival discoveries and for tenants finding a home. Through this unique work, may your Spirit lead all people into deeper healing, unity, and hope.
The Collect:
O God,
who by the leading of a star
manifested your only Son to the peoples of the earth:
mercifully grant that we,
who know you now by faith,
may at last behold your glory face to face;
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:
Lord God,
the bright splendour whom the nations seek:
may we who with the wise men have been drawn by your light
discern the glory of your presence in your Son,
the Word made flesh, Jesus Christ our Lord.
Additional Collect:
Creator of the heavens,
who led the Magi by a star
to worship the Christ-child:
guide and sustain us,
that we may find our journey’s end
in Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
‘Then he got into the boat with them and the wind ceased’ (Mark 6: 51) … the River Cam and the Backs below Magdalene Bridge in Cambridge (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
On a boat in Bako National Park, Sarawak (Patrick Comerford)
Patrick Comerford
The 40-day season of Christmas continues until Candlemas or the Feast of the Presentation (2 February).
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.
‘Then he got into the boat with them and the wind ceased’ (Mark 6: 51) … gondolas at Saint Mark’s Square in Venice (Photograph: Patrick Comerford)
Mark 6: 45-52 (NRSVA):
45 Immediately he made his disciples get into the boat and go on ahead to the other side, to Bethsaida, while he dismissed the crowd. 46 After saying farewell to them, he went up on the mountain to pray.
47 When evening came, the boat was out on the lake, and he was alone on the land. 48 When he saw that they were straining at the oars against an adverse wind, he came towards them early in the morning, walking on the lake. He intended to pass them by. 49 But when they saw him walking on the lake, they thought it was a ghost and cried out; 50 for they all saw him and were terrified. But immediately he spoke to them and said, ‘Take heart, it is I; do not be afraid.’ 51 Then he got into the boat with them and the wind ceased. And they were utterly astounded, 52 for they did not understand about the loaves, but their hearts were hardened.
‘When evening came, the boat was out on the lake’ (Mark 6: 47) … a small lake at the Sarawak Cultural Village, near Kuching (Photograph: Patrick Comerford)
Today’s Reflections:
Saint Mark’s account of the feeding of the 5,000 (6: 34-44), which was the Gospel reading at the Eucharist yesterday, is followed today by his account of Jesus calming the storm on the lake (Mark 6: 45-52).
Each of Saint Mark’s feeding miracles is joined with a water miracle, evoking the Exodus stories, including God parting the waters (Exodus 14: 19-31) and God feeding the people in the wilderness (Exodus 16: 31-21), and the disciples’ misunderstanding is a serious condition, akin to Pharaoh’s misunderstanding that is linked to his oppression of the enslaved people (see Exodus 7 to 11).
In today’s Gospel reading, the disciples are on a boat on their way to Bethsaida when they are caught in a storm on the lake. Jesus walks on the water, calms their fears and shows his divine power – in this case over the stormy, choppy seas (verses 45-52).
In the Gospel reading, the disciples feel abandoned as they face their worst fears and face the abyss in the sea, the fear of drowning in the storms of life, of falling into the pit.
But Christ tells them, ‘Take heart, it is I; do not be afraid.’ And they respond with faith, bow down and worship him, and proclaim him the Son of God.
Christ tells the disciples to get into the boat and to go ahead of to the other side of the lake while he sends the crowd home.
Then, instead of using another boat to follow the disciples, or walking around the shoreline, he goes up a mountain by himself, and he spends the evening and much of the night in prayer.
The Sea of Galilee is shallow, but storms can rise suddenly. Early in the morning, before dawn, the boat is far from the shore when it is battered by waves and the wind. The disciples have lost control and are frightened. They see Jesus walking on the sea, and are terrified even more, thinking they are seeing a ghost. They cry out in their fears, but Jesus seeks to calm their fears: ‘Take heart, it is I; do not be afraid’ (verse 50).
I continue to enjoy my journeys on boats and my walks by rivers, harbours, lakes and canals, enjoying the sight of other people enjoying their time in boats and on the water. In the past two years, these journeys and walks have been in Buckingham, Cambridge, Dublin, Durham, Great Linford, Iraklion, Kuching, London, Oxford, Panormos, Paris, Rethymnon, Singapore, Stony Stratford, York …
It is almost 60 years since I first went rowing as a teenager on Lough Ramor in Virginia. But as an adult, I had long thought that I would be left regretting that I had arrived in Cambridge as a student in my 50s, too late in life to learn, or to re-learn how to row. I had come to enjoy rowing as a sport and an activity, but in a very passive way.
Then one evening, as I was standing casually at the slipway at Askeaton, Co Limerick, where I was living as the priest-in-charge, I was suddenly and unexpectedly invited to get into a boat and started to row.
I was fearless. It was a pleasure I had often hoped for and wished for. And for almost an hour, we rowed upstream, under the bridge at Askeaton, and as far as the castle, and then downstream past the factory, although not as far as the estuary.
When I suggested that I might be too old to learn, I was told with brusque h humour that once I stopped learning I had stopped living.
Since then, I have watched children and teenagers hop in and out of boats, freely and fearlessly, confident of their own ability and the ability of those who are training them.
Freely and fearlessly. But as I was messing about on boats in Crete during a holiday some years ago, hopping on and off boats in the sun as I visited smaller islands and lagoons off the coast, I thought of how this was a pleasure that I was paying for, while many refugees were full of fear as they boarded boats in the dark trying to arrive on Greek islands, or cross the Channel, having paid exorbitantly for the risk and the dangers.
Freely. Fearlessly. What are your worst fears?
Many of us have continuing fears about the economy, and some of us have fears that there may be yet another pandemic after Covid-19, or that the conflicts between Russia and Ukraine, throughout the Middle East or created by the Trump regime in Latin America may spill over into our own ‘safe areas’. Many of the well-founded fears about a second Trump presidency that threatens stability in the US and across the world have been realised in the space of one year.
As we grow up and mature, we tend to have fewer fears of the outside world, and as adults we begin to cope with the fears we once had as children, by turning threats into opportunities.
The fears I had as a child – of snakes, of the wind, of storms at sea, of lightning – are no longer the stuff of the recurring nightmares they were when I was a child. I have learned to be cautious, to be sensible and to keep my distance, and to be in awe of God’s creation.
Most of us have recurring dreams that are vivid and that have themes that keep repeating themselves. Yet in sleep the brain can act as a filter or filing cabinet, helping us to process, deal with and put aside what we have found difficult to understand in our waking hours, or to try to find ways of dealing with our lack of confidence, feelings of inadequacy, with the ways we confuse gaining attention with receiving love, or with our needs to be accepted, affirmed and loved.
The disciples’ plight in today’s Gospel reading seems to be the working out of a constant, recurring, vivid dream of the type many of us experience at some stage: 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.
As seasoned boat-handlers, the Disciples know not to try walking on water. They know the risk of sudden storms and swells, and they know the safety of a good boat, as long as it has a good crew.
But since the early history of the Church, the boat has symbolised the Church. The bark (barque or barchetta) symbolises the Church tossed on the sea of disbelief, worldliness, and persecution but finally reaching safe harbour. Part of the imagery comes from the ark saving Noah’s family during the Flood (I Peter 3: 20-21). Christ protects the Disciples and their boat on the stormy Sea of Galilee (see also Matthew 14: 22-33; John 6 16-21). The mast forms the shape of the Cross.
It is an image that appears in Apostolic Constitutions and the writings of Tertullian and Clement of Alexandria. We still use the word nave for the main part of the church, which, architecturally often looks like an up-turned boat.
None of us should risk walking on water, or risk play stupidly in boats on the river or in choppy waters or storms. But if we are to dream dreams for the Church and for the Kingdom of God, we need to be aware that it comes at the risk of feeling we are being sold out by those we see as brothers and sisters, and risk being seen as dreamers rather than people of action by others: for our dreams may be their nightmares.
If we are going to dream dreams for the Church, for the Kingdom of God, we may need to step out of our safety zones, our comfort zones, and know that this comes with a risk warning.
And if we are going to dream dreams for the Church, for the Kingdom of God, we need to keep our eyes focussed on Christ, and to know that the Church is there to bring us on that journey.
Let us dream dreams, take risks for the Kingdom of God, step outside the box, but let us keep our eyes on Christ and remember that the boat, the Church, is essential for our journey, and let us continue to worship the Lord in the beauty of holiness.
‘He came towards them early in the morning, walking on the lake’ (Mark 6: 48) … flood waters near the River Ouse at Stony Stratford (Photograph: Patrick Comerford)
Today’s Prayers (Friday 9 January 2026):
The theme this week (4-10 January 2026) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Hidden Histories’ (pp 16-17). This theme was introduced on Sunday with a Programme Update by Matthew Anns, Senior Communications and Engagement Manager at USPG.
The USPG Prayer Diary today (Friday 9 January 2026) invites us to pray:
Lord, we thank you for the progress of the Codrington Project - for land restored, archival discoveries and for tenants finding a home. Through this unique work, may your Spirit lead all people into deeper healing, unity, and hope.
The Collect:
O God,
who by the leading of a star
manifested your only Son to the peoples of the earth:
mercifully grant that we,
who know you now by faith,
may at last behold your glory face to face;
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:
Lord God,
the bright splendour whom the nations seek:
may we who with the wise men have been drawn by your light
discern the glory of your presence in your Son,
the Word made flesh, Jesus Christ our Lord.
Additional Collect:
Creator of the heavens,
who led the Magi by a star
to worship the Christ-child:
guide and sustain us,
that we may find our journey’s end
in Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
‘Then he got into the boat with them and the wind ceased’ (Mark 6: 51) … the River Cam and the Backs below Magdalene Bridge in Cambridge (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
On a boat in Bako National Park, Sarawak (Patrick Comerford)
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08 January 2026
Daily prayer in Christmas 2025-2026:
15, Thursday 8 January 2026
Five loaves and two fish … ‘St Peter’s Harrogate Feeding Hungry People’ (Photograph: Patrick Comerford)
Patrick Comerford
We are still in the season of Christmas, which is a 40-day season and it did not end on Tuesday, on the Feast of the Epiphany (6 January), but continues until Candlemas or the Feast of the Presentation (2 February).
Later this morning, I hope to join local clergy in the Milton Keynes area for breakfast at Ikea, although this depends on weather conditions, and the choir rehearsals in Stony Stratford were cancelled last night. The the Stony Stratford Playreaders are also due to resume our rehearsals later this evening in preparation for this year’s Stony Words.
But, before today begins, whatever the weather may bring, 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.
Five loaves and two fish in a motif on the railings of Saint Joseph’s Cathedral, Kuching (Photograph: Patrick Comerford)
Mark 6: 34-44 (NRSVA):
34 As he went ashore, he saw a great crowd; and he had compassion for them, because they were like sheep without a shepherd; and he began to teach them many things. 35 When it grew late, his disciples came to him and said, ‘This is a deserted place, and the hour is now very late; 36 send them away so that they may go into the surrounding country and villages and buy something for themselves to eat.’ 37 But he answered them, ‘You give them something to eat.’ They said to him, ‘Are we to go and buy two hundred denarii[a] worth of bread, and give it to them to eat?’ 38 And he said to them, ‘How many loaves have you? Go and see.’ When they had found out, they said, ‘Five, and two fish.’ 39 Then he ordered them to get all the people to sit down in groups on the green grass. 40 So they sat down in groups of hundreds and of fifties. 41 Taking the five loaves and the two fish, he looked up to heaven, and blessed and broke the loaves, and gave them to his disciples to set before the people; and he divided the two fish among them all. 42 And all ate and were filled; 43 and they took up twelve baskets full of broken pieces and of the fish. 44 Those who had eaten the loaves numbered five thousand men.
Communion vessels prepared for celebrating the Eucharist in the chapel of Westcott House, Cambridge (Photograph: Patrick Comerford)
Today’s Reflection:
In Saint Mark’s account of the feeding of the 5,000 (6: 34-44), which is the Gospel reading at the Eucharist today, we read: ‘Taking the five loaves and the two fish, he looked up to heaven, and blessed [he said the blessing] and broke the loaves, and gave them to his disciples to set before the people; and he divided the two fish among them all’ (Mark 6: 41-44, NRSVA).
Some years back, as I was preparing one Saturday to preside at the Parish Eucharist the next day, I found myself reflecting on the words we use in the Blessing of the Bread and Wine in the Eucharist in the light of a posting earlier that week by Dudley C McLean II on a Facebook group, ‘Episcopalians on Facebook’.
He asked whether you have ever wondered what were the words of ‘the blessing’ said by Christ?
His curiosity is also stirred up when he reads the words of the institution of the Eucharist:
‘While they were eating, he took a loaf of bread, and after blessing it he broke it, gave it to them’, and ‘Then he took a cup, and after giving thanks he gave it to them, and all of them drank from it’ (Mark 14: 22-23, NRSVA).
Saint Luke provides a more comprehensive report on the institution of the Eucharist. His account involves two cups of wine and the loaf of bread.
The first cup begins the opening ceremony of the Passover meal (see Luke 22: 17). Here Jesus would have prayed:
‘Blessed are You, Lord our God, King of the Universe, Creator of the fruit of the vine.’
The first prayer is called Kiddush (קידוש) – literally ‘sanctification’ – a blessing said over wine to sanctify the Shabbat, Passover and other Jewish holidays.
The word refers too to a small repast on Shabbat or festival mornings after the prayer services and before the meal.
The Torah refers to two requirements concerning Shabbat and in particular the Passover: to keep it and to remember it. The celebration of the Feast of Passover each year commemorates the liberation of the people from slavery:
‘When the Lord brings you into the land … you shall keep this observance in this month. It shall serve for you as a sign on your hand and as a reminder on your forehead, so that the teaching of the Lord may be on your lips; for with a strong hand the Lord brought you out of Egypt. You shall keep this ordinance at its proper time from year to year’ (see Exodus 13: 5, 9-10).
The function of the first cup is to set apart, sanctify or make holy the celebration.
Then follows the Hamotzi (הַמּוֹצִיא) or blessing over bread: ‘Blessed are you, Lord our God, King of the Universe, who brings forth bread from the earth.’
The bread is then broken and shared among those who are present.
The second cup follows after the second Kiddush or blessing over the wine: ‘Blessed are you, O Lord our God, King of the universe, creator of the fruit of the vine.’
In the Liturgy of the Church, the Eucharistic prayer is the pinnacle of the celebration, a memorial proclamation of praise and thanksgiving for God’s work of salvation, making it present for us at this moment. It is a proclamation in which the Body and Blood of Christ are made present by the power of the Holy Spirit and the people are joined to Christ in offering his sacrifice to the Father.
At the Preface, the priest extends his or her hands and says: ‘Lift up your hearts.’ This functions in the same way as the first cup or Kiddush at the Passover rite. Its purpose or significance includes the intention of gathering, and the priest concludes the Preface with the people singing or saying aloud, ‘Holy, holy, holy Lord …’
The Eucharistic Prayer continues by recalling God’s action in human history:
Blessed are you, Father,
the creator and sustainer of all things;
you made us in your own image,
male and female you created us;
even when we turned away from you,
you never ceased to care for us,
but in your love and mercy you freed us from the slavery of sin,
giving your only begotten Son to become man
and suffer death on the cross to redeem us;
he made there the one complete and all-sufficient sacrifice
for the sins of the whole world:
he instituted,
and in his holy Gospel commanded us to continue,
a perpetual memory of his precious death
until he comes again …
(Holy Communion 2, Eucharistic Prayer 1, Book of Common Prayer, the Church of Ireland).
Then follows the Hamotzi:
On the night that he was betrayed he took bread;
and when he had given thanks to you, he broke it,
and gave it to his disciples, saying …
What is missing are the actual words of the Hamotzi, ‘Blessed are you, O Lord our God, King of the Universe, who brings forth bread from the earth.’ Instead, we only see the priest raising the bread.
In the Kiddush of the second cup, we see similar actions and hear similar words:
In the same way, after supper he took the cup;
and when he had given thanks to you,
he gave it to them, saying …
Here again, the words of the Kiddush are missing, ‘Blessed are You, O Lord our God, King of the universe, creator of the fruit of the vine.’
At the time the Gospels were written, Jewish-born members of the Church would have known what was meant when they saw and heard ‘when he had given thanks to you,’ and understood these words as referring to prayers used at the Passover.
These words are implicit, and it was not necessary to spell them out.
The Gospel writers uses a literary deice known as incipit.
The term refers to the use of the opening line of a poem or song or haftarah, as an abbreviated way of referring to the entire song or haftarah.
For example, Christ’s words on the cross, Eloi, Eloi, lema sabachthani, ‘My God, my God, why have you forsaken me?’ (see Mark 15: 34, Matthew 27: 46), refer not just to the first verse of Psalm 22, but by pronouncing the incipit Christ invokes the entire psalm.
Dudley C McLean II pointed out in his posting that through 2,000 years of the Eucharist, the Church continues to omit the implicit and implied words used by Christ in his words of blessings over the Bread and the Cup before giving new meaning to them as his body and blood.’
The priest says:
On the night that he was betrayed he took bread;
and when he had given thanks to you, he broke it,
and gave it to his disciples, saying …
But imagine, McLean suggested, if instead in the Eucharistic Liturgy we heard the priest say:
On the night he was betrayed he took bread,
(the priest raises the bread and says)
Blessed are you, O Lord our God,
King of the Universe,
who brings forth bread from the earth.’
He broke it and gave it to his disciples, saying:
‘Take, eat,
this is my body which is given for you
Do this in remembrance of me.’
In the same way, after supper he took the cup;
(the priest then raises the cup and says)
‘Blessed are you, O Lord our God,
King of the Universe,
creator of the fruit of the vine.’
and when he had given thanks to you,
he gave it to them, saying …
Drink this, all of you,
for this is my blood of the new covenant
which is shed for you and for many
for the forgiveness of sins.
Do this, as often as you drink it,
in remembrance of me.
Of course, he points out, although the words of the prayers of blessings, the Hamotzi and Kiddush, are missing, this does not invalidate the Eucharist. But their inclusion would have enriched the liturgy and strengthened the connections to ‘the night that he was betrayed.’
Bread prepared for celebrating the Eucharist on Mount Athos (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 8 January 2026):
The theme this week (4-10 January 2026) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Hidden Histories’ (pp 16-17). This theme was introduced on Sunday with a Programme Update by Matthew Anns, Senior Communications and Engagement Manager at USPG.
The USPG Prayer Diary today (Thursday 8 January 2026) invites us to pray:
Lord, we thank you for the partnership between USPG and the Codrington Trust. May it bear fruit in healing and reconciliation for those in Barbados, the UK and beyond who are affected by historic injustice.
The Collect:
O God,
who by the leading of a star
manifested your only Son to the peoples of the earth:
mercifully grant that we,
who know you now by faith,
may at last behold your glory face to face;
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:
Lord God,
the bright splendour whom the nations seek:
may we who with the wise men have been drawn by your light
discern the glory of your presence in your Son,
the Word made flesh, Jesus Christ our Lord.
Additional Collect:
Creator of the heavens,
who led the Magi by a star
to worship the Christ-child:
guide and sustain us,
that we may find our journey’s end
in Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
A basket of bread in Barron’s Bakery in Cappoquin, Co Waterford (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are still in the season of Christmas, which is a 40-day season and it did not end on Tuesday, on the Feast of the Epiphany (6 January), but continues until Candlemas or the Feast of the Presentation (2 February).
Later this morning, I hope to join local clergy in the Milton Keynes area for breakfast at Ikea, although this depends on weather conditions, and the choir rehearsals in Stony Stratford were cancelled last night. The the Stony Stratford Playreaders are also due to resume our rehearsals later this evening in preparation for this year’s Stony Words.
But, before today begins, whatever the weather may bring, 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.
Five loaves and two fish in a motif on the railings of Saint Joseph’s Cathedral, Kuching (Photograph: Patrick Comerford)
Mark 6: 34-44 (NRSVA):
34 As he went ashore, he saw a great crowd; and he had compassion for them, because they were like sheep without a shepherd; and he began to teach them many things. 35 When it grew late, his disciples came to him and said, ‘This is a deserted place, and the hour is now very late; 36 send them away so that they may go into the surrounding country and villages and buy something for themselves to eat.’ 37 But he answered them, ‘You give them something to eat.’ They said to him, ‘Are we to go and buy two hundred denarii[a] worth of bread, and give it to them to eat?’ 38 And he said to them, ‘How many loaves have you? Go and see.’ When they had found out, they said, ‘Five, and two fish.’ 39 Then he ordered them to get all the people to sit down in groups on the green grass. 40 So they sat down in groups of hundreds and of fifties. 41 Taking the five loaves and the two fish, he looked up to heaven, and blessed and broke the loaves, and gave them to his disciples to set before the people; and he divided the two fish among them all. 42 And all ate and were filled; 43 and they took up twelve baskets full of broken pieces and of the fish. 44 Those who had eaten the loaves numbered five thousand men.
Communion vessels prepared for celebrating the Eucharist in the chapel of Westcott House, Cambridge (Photograph: Patrick Comerford)
Today’s Reflection:
In Saint Mark’s account of the feeding of the 5,000 (6: 34-44), which is the Gospel reading at the Eucharist today, we read: ‘Taking the five loaves and the two fish, he looked up to heaven, and blessed [he said the blessing] and broke the loaves, and gave them to his disciples to set before the people; and he divided the two fish among them all’ (Mark 6: 41-44, NRSVA).
Some years back, as I was preparing one Saturday to preside at the Parish Eucharist the next day, I found myself reflecting on the words we use in the Blessing of the Bread and Wine in the Eucharist in the light of a posting earlier that week by Dudley C McLean II on a Facebook group, ‘Episcopalians on Facebook’.
He asked whether you have ever wondered what were the words of ‘the blessing’ said by Christ?
His curiosity is also stirred up when he reads the words of the institution of the Eucharist:
‘While they were eating, he took a loaf of bread, and after blessing it he broke it, gave it to them’, and ‘Then he took a cup, and after giving thanks he gave it to them, and all of them drank from it’ (Mark 14: 22-23, NRSVA).
Saint Luke provides a more comprehensive report on the institution of the Eucharist. His account involves two cups of wine and the loaf of bread.
The first cup begins the opening ceremony of the Passover meal (see Luke 22: 17). Here Jesus would have prayed:
‘Blessed are You, Lord our God, King of the Universe, Creator of the fruit of the vine.’
The first prayer is called Kiddush (קידוש) – literally ‘sanctification’ – a blessing said over wine to sanctify the Shabbat, Passover and other Jewish holidays.
The word refers too to a small repast on Shabbat or festival mornings after the prayer services and before the meal.
The Torah refers to two requirements concerning Shabbat and in particular the Passover: to keep it and to remember it. The celebration of the Feast of Passover each year commemorates the liberation of the people from slavery:
‘When the Lord brings you into the land … you shall keep this observance in this month. It shall serve for you as a sign on your hand and as a reminder on your forehead, so that the teaching of the Lord may be on your lips; for with a strong hand the Lord brought you out of Egypt. You shall keep this ordinance at its proper time from year to year’ (see Exodus 13: 5, 9-10).
The function of the first cup is to set apart, sanctify or make holy the celebration.
Then follows the Hamotzi (הַמּוֹצִיא) or blessing over bread: ‘Blessed are you, Lord our God, King of the Universe, who brings forth bread from the earth.’
The bread is then broken and shared among those who are present.
The second cup follows after the second Kiddush or blessing over the wine: ‘Blessed are you, O Lord our God, King of the universe, creator of the fruit of the vine.’
In the Liturgy of the Church, the Eucharistic prayer is the pinnacle of the celebration, a memorial proclamation of praise and thanksgiving for God’s work of salvation, making it present for us at this moment. It is a proclamation in which the Body and Blood of Christ are made present by the power of the Holy Spirit and the people are joined to Christ in offering his sacrifice to the Father.
At the Preface, the priest extends his or her hands and says: ‘Lift up your hearts.’ This functions in the same way as the first cup or Kiddush at the Passover rite. Its purpose or significance includes the intention of gathering, and the priest concludes the Preface with the people singing or saying aloud, ‘Holy, holy, holy Lord …’
The Eucharistic Prayer continues by recalling God’s action in human history:
Blessed are you, Father,
the creator and sustainer of all things;
you made us in your own image,
male and female you created us;
even when we turned away from you,
you never ceased to care for us,
but in your love and mercy you freed us from the slavery of sin,
giving your only begotten Son to become man
and suffer death on the cross to redeem us;
he made there the one complete and all-sufficient sacrifice
for the sins of the whole world:
he instituted,
and in his holy Gospel commanded us to continue,
a perpetual memory of his precious death
until he comes again …
(Holy Communion 2, Eucharistic Prayer 1, Book of Common Prayer, the Church of Ireland).
Then follows the Hamotzi:
On the night that he was betrayed he took bread;
and when he had given thanks to you, he broke it,
and gave it to his disciples, saying …
What is missing are the actual words of the Hamotzi, ‘Blessed are you, O Lord our God, King of the Universe, who brings forth bread from the earth.’ Instead, we only see the priest raising the bread.
In the Kiddush of the second cup, we see similar actions and hear similar words:
In the same way, after supper he took the cup;
and when he had given thanks to you,
he gave it to them, saying …
Here again, the words of the Kiddush are missing, ‘Blessed are You, O Lord our God, King of the universe, creator of the fruit of the vine.’
At the time the Gospels were written, Jewish-born members of the Church would have known what was meant when they saw and heard ‘when he had given thanks to you,’ and understood these words as referring to prayers used at the Passover.
These words are implicit, and it was not necessary to spell them out.
The Gospel writers uses a literary deice known as incipit.
The term refers to the use of the opening line of a poem or song or haftarah, as an abbreviated way of referring to the entire song or haftarah.
For example, Christ’s words on the cross, Eloi, Eloi, lema sabachthani, ‘My God, my God, why have you forsaken me?’ (see Mark 15: 34, Matthew 27: 46), refer not just to the first verse of Psalm 22, but by pronouncing the incipit Christ invokes the entire psalm.
Dudley C McLean II pointed out in his posting that through 2,000 years of the Eucharist, the Church continues to omit the implicit and implied words used by Christ in his words of blessings over the Bread and the Cup before giving new meaning to them as his body and blood.’
The priest says:
On the night that he was betrayed he took bread;
and when he had given thanks to you, he broke it,
and gave it to his disciples, saying …
But imagine, McLean suggested, if instead in the Eucharistic Liturgy we heard the priest say:
On the night he was betrayed he took bread,
(the priest raises the bread and says)
Blessed are you, O Lord our God,
King of the Universe,
who brings forth bread from the earth.’
He broke it and gave it to his disciples, saying:
‘Take, eat,
this is my body which is given for you
Do this in remembrance of me.’
In the same way, after supper he took the cup;
(the priest then raises the cup and says)
‘Blessed are you, O Lord our God,
King of the Universe,
creator of the fruit of the vine.’
and when he had given thanks to you,
he gave it to them, saying …
Drink this, all of you,
for this is my blood of the new covenant
which is shed for you and for many
for the forgiveness of sins.
Do this, as often as you drink it,
in remembrance of me.
Of course, he points out, although the words of the prayers of blessings, the Hamotzi and Kiddush, are missing, this does not invalidate the Eucharist. But their inclusion would have enriched the liturgy and strengthened the connections to ‘the night that he was betrayed.’
Bread prepared for celebrating the Eucharist on Mount Athos (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 8 January 2026):
The theme this week (4-10 January 2026) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Hidden Histories’ (pp 16-17). This theme was introduced on Sunday with a Programme Update by Matthew Anns, Senior Communications and Engagement Manager at USPG.
The USPG Prayer Diary today (Thursday 8 January 2026) invites us to pray:
Lord, we thank you for the partnership between USPG and the Codrington Trust. May it bear fruit in healing and reconciliation for those in Barbados, the UK and beyond who are affected by historic injustice.
The Collect:
O God,
who by the leading of a star
manifested your only Son to the peoples of the earth:
mercifully grant that we,
who know you now by faith,
may at last behold your glory face to face;
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:
Lord God,
the bright splendour whom the nations seek:
may we who with the wise men have been drawn by your light
discern the glory of your presence in your Son,
the Word made flesh, Jesus Christ our Lord.
Additional Collect:
Creator of the heavens,
who led the Magi by a star
to worship the Christ-child:
guide and sustain us,
that we may find our journey’s end
in Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
A basket of bread in Barron’s Bakery in Cappoquin, Co Waterford (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
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