Kuching Rugby Football Club was founded 65 years ago in 1959 and is the oldest rugby club in Sarawak (Photograph: Patrick Comerford, 2024)
Patrick Comerford
When I took the lift up five storeys to the top of Everrise supermarket building on Padungan Street in Kuching recently to see the roof-top Ma Cho temple, I was rewarded with panoramic views of Jalan Padungan and out to the Waterfront and the Sarawak River.
It was an unexpected surprise too to see below me the Song Kheng Hai Rugby Field, home to Kuching Rugby Football Club (KRFC) and the Sarawak Rugby Union (SRU). It is a hidden green space in the heart of the city centre, nestled among both high-rise buildings and old, traditional Chinese shophouses.
The grounds are almost hidden from view from pedestrians, behind the shophouses lining Pagungan Street, but Rugby has been played there since 1959.
The rooftop temple on Padungan Street was once part of the family home of a philanthropic businessman Song Kheng Hai. When his house was sold and demolished to make way for the Everrise building, the temple was rebuilt on the roof.
Song Kheng Hai gave his name to the local primary school and donated the rugby field in 1929 to promote sports, cultural activities, and education and with the wish that it would remain free from commercial development.
Song had arrived from Fujian in China in 1888 as a destitute, frail and sickly child. He was given for adoption to a distant relative in Kuching. As an adult, his fortunes changed and he and his adoptive family became one of the richest families in Kuching. He became a close friend of the third Rajah of Sarawak, Sir Charles Vyner Brooke, and he donated the 10-acre parcel of land in Padungan as a gift of love to the people of Kuching.
Rugby was introduced to the British colony of Malaya in the late 19th century, and has had a steady presence since the early 20th century, when the Malay Cup between Singapore and Malaya was established, making it one of the oldest rugby competitions in the world.
The first inter-club match was played in 1902 between Singapore Cricket Club and Royal Selangor Club. Royal Selangor Club has also hosted one of the oldest rugby sevens tournaments in Asia, the Jonah Jones Rugby Sevens Tournament.
Malaysia Rugby, formerly Malaysia Rugby Union, was founded as the Malaya Rugby Union in 1921 and in 1988 joined the International Rugby Football Board, later the International Rugby Board and now World Rugby, in 1988.
Malaysia Rugby organises the annual Malaysia Sevens tournament and Malaysia is an active participant in the Commonwealth Sevens. The 1998 Commonwealth Games in Kuala Lumpur was the first Commonwealth Games to feature the sport.
There are 41,050 registered Rugby players in Malaysia, and the country is ranked 47th. In all, 16 unions, associations and councils are affiliated to the Malaysian Rugby Union, more than 300 clubs, and 600 schools play the game.
A view across the Song Kheng Hai Rugby Field in Kuching (Photograph: Patrick Comerford, 2024)
Kuching Rugby Football Club (KRFC) was founded by the Sarawak constabulary commissioner Datuk Peter Turnbull, in 1959 and is the oldest rugby club in Sarawak. The Sarawak Rugby Union was formed five years later on 9 October 1964, and celebrated its 60th anniversary last month.
From a playground hosting a variety of games, the Song Kheng Hai Rugby Field gradually developed into the first rugby pitch in Sarawak albeit a muddy pitch for many years. Two expatriates, Frank Burke Gaffney, who died in 2007, and Ian Nash, led the way and soon a clubhouse was built next to the recreational ground.
Both became presidents of the club, and Frank Burke Gaffney, who was manager of the Borneo Company, is remembered by the journalist James Ritchie as a 6ft 4in tall red-haired Irishman with a booming voice.
Kuching Rugby Football Club promotes Rugby throughout Sarawak. It takes part in the local Guinness League and hosts local, regional and international tournaments. The third edition of the Song Kheng Hai Sevens last month featured several teams, including Falcon Rugby Club, Mukah Rugby, Tambadau Rugby, and Asajaya Rugby.
Rugby is still not professional in Malaysia, unlike, say, badminton or tennis. But is entering a new dimension in central Sarawak and throughout the state. It found new popularity in Sibu in the 1990s thanks to the efforts of the Ting brothers – Jeffery, Michael and Anthony – who led the Sibu Division Rugby Union (SDRU) and revitalised the sport made popular in the 1970s by the Sacred Heart School principal Brother Albinus.
SRDU began in 1984 and Michael Ting became chief coach for Sarawak at the Malaysia Games (Sukma) in 1992, when Sarawak unexpectedly won the rugby gold medal.
Only three teams – Kuching Division Rugby Club, SDRU and Miri Division Rugby Union – were active in Sarawak in the early 1990s. Bintulu Division Rugby Club joined the ranks in the early 2000s. Today, the clubs include Kuching Warrior Old Boys, Kuching Wolfpack, Miri Flying Nomads, Mukah Swiflets, Baram Rhinos and Miri Piranhas. Well-known women’s teams include the Lettho Rhinos and ATM ladies.
At a school level, SMK Sacred Heart is the pioneer while others like SMK Sedaya from Kanowit and several schools from Kuching are carving their names in the sport. SMK There are clubs too at third-level institutions such as UNIMAS, UiTM, Politeknik Kuching, Kolej Vokasional Sibu and Mukah Polytechnic.
The men’s and women’s Under-21 squads each won silver medals at the Perlis Royal Seven in 2019. ‘The two silver medals were unexpected. It was not only a welcoming news but was testimony that Sarawak is on its way to become a rugby powerhouse in the country,’ Michael Ting said at the time.
The food court at the Song Kheng Hai Rugby Field in Kuching, donated in 1929 (Photograph: Patrick Comerford, 2024)
Rugby has come to unite people from diverse backgrounds in Sarawak. But it still has a long way to go in the interior parts of Sarawak and in reaching rural areas.
Song Kheng Hai’s grandson, Richard Song Swee Jin, is President of the Sarawak Rugby Union (SRU). He says the rugby field is part of the heritage of Kuching and a reminder of the rich cultural diversity found in Kuching. But he recognises its potential, with many hotels and a wide array of restaurants nearby, making it an ideal landmark for generations to come.
The SRU is committed to ensuring the field remains a green open space in Padungan and that the land does not fall into private hands. But it also has plans to develop the field to host international and regional rugby tournaments and as a venue for a premier international rugby sevens event, tapping into the potential offered by sports tourism and enhancing efforts to establish Sarawak as a sports powerhouse in Malaysia.
The club has a seating capacity for about 1,000 spectators and a friendly clubhouse. Its competitions include the Frank Gaffney Challenge Trophy. Song Kheng Hai Ground Food and Recreation Centre has shops and a food hall, with stalls catering for snacks, breakfast, lighter meals and lunch.
• Kuching Rugby Football Club is an open access club and welcomes anyone who wishes to play rugby or to just support the club. Training is at 5 pm every Tuesday, Thursday and Saturday, rain or shine.
Kuching Rugby Football Club is an open and welcoming club (Photograph: Patrick Comerford, 2024)
26 November 2024
Daily prayer in the Kingdom Season:
26, Tuesday 26 November 2024
‘When you hear of wars and insurrections, do not be terrified’ (Luke 21: 9) … ‘War’ by Richard Klingbeil (2009)
Patrick Comerford
We are in the Kingdom Season, the time between All Saints’ Day and Advent, and this week began with the Sunday next before Advent and the Feast of Christ the King (24 November 2024).
Before the day begins, I am taking some quiet time early 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.
‘When you hear of wars and insurrections, do not be terrified’ (Luke 21: 9) … the 1798 Rising recalled in street art in a laneway behind Anne Street and North Main Street in Wexford (Photograph: Patrick Comerford)
Luke 21: 5-11 (NRSVA):
5 When some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God, he said, 6 ‘As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down.’
7 They asked him, ‘Teacher, when will this be, and what will be the sign that this is about to take place?’ 8 And he said, ‘Beware that you are not led astray; for many will come in my name and say, “I am he!” and, “The time is near!” Do not go after them.
9 ‘When you hear of wars and insurrections, do not be terrified; for these things must take place first, but the end will not follow immediately.’ 10 Then he said to them, ‘Nation will rise against nation, and kingdom against kingdom; 11 there will be great earthquakes, and in various places famines and plagues; and there will be dreadful portents and great signs from heaven.’
‘Nation will rise against nation, and kingdom against kingdom’ (Luke 21: 10) … ‘Fuascailt’, Eamonn O’Doherty’s sculpture of the 1798 Wexford pikemen on the N25 near Barntown and Taghmon (Photograph: Patrick Comerford)
Today’s reflection:
The Gospel reading at the Eucharist this morning (Luke 21: 5-11) is Saint Luke’s telling of the events recalled in the Gospel reading at the Eucharist on the Sunday before last (see Mark 13: 1-8, Sunday 17 November 2024, Second Sunday before Advent).
On his arrival in Jerusalem, Christ weeps, invokes sayings from the Prophet Jeremiah against a city that ‘did not recognise the time of your visitation from God’ (Luke 19: 41-44), and then faces up to three attempts by the authorities to entrap him, each concluding with Christ silencing his opponents (Luke 20: 1-19; 20: 20-26; and 20: 27-38).
The scene has been set in the verses in this chapter that immediately precede today’s reading. Christ is sitting by the Temple Treasury, where he watches the poor widow offer the smallest of coins (verses 1-4), as we read yesterday.
The scene does not change as he goes on to speak about the Temple, the Nation, and the looming future. But, instead of questioning him about what he has just said about this widow, which might have offered a focus for how the politics of God work, those around him, probably a wider group than just his own disciples, cannot get past the physical presence and appearance of Herod’s Temple in Jerusalem, then revered as a sign of God’s presence, even as the dwelling place of God’s sheltering protection for Israel (see Luke 13:34-35).
Christ is no longer facing attacks from others. Instead, he alerts his followers to the hardships they face ahead, beyond the time of his journey. But as he approached Jerusalem, Christ had declared that God’s ‘visitation’ had come with his reign, that the very stones of the Temple would testify against those who rejected him (19: 41-44).
Now he again predicts that all the stones will be thrown down (21: 6), as one scene in the divine drama.
A web of prophetic citations is woven through these verses. These include words and phrases from Jeremiah 4, 7, 14, and 21; Isaiah 19; and Ezekiel 14 and 38. Maybe we could say that Christ, like the prophets before him, was not very original in what he said. But there is still the question: how faithfully did these prophetic words and warnings of destruction speak to the people of the time, to the people who heard Christ speak?
But Christ also differentiates his teaching from the teaching of the false prophets, who also quoted the ancient words of God. While announcing the coming judgment, Christ cautions against following prophets who claim to know God’s timetable, even invoking Christ’s own name.
The account in this chapter of Christ’s words could be compared with Mark 13, and its intensity of the coming ‘tribulation.’ Or we might go back to Luke 17: 22-37, which also reminds us that Christ’s death is an integral part of God’s timetable: ‘But first he must endure much suffering and be rejected by this generation’ (17: 25). Saint Luke’s longer account of Christ’s discourse (21: 5-36) assures his readers they are experiencing not ‘the end’ … but the period of ‘tribulations’ or ‘persecutions’ through which believers will enter the kingdom (see Acts 14: 22).
And so, Saint Luke’s account of Christ’s speech does not provide yet another programme or timetable to predict the working out of God’s plan, down to the last second. The prophets and Christ teach us that the struggles in history and in disturbances in nature are more than accidental. They remind us that God triumphed over chaos in creating the natural world, and yet both human and supra-historical forces are still contending for the earth. Christ’s followers are aware, therefore, that his death and resurrection is God’s ultimate act in a struggle of cosmic proportions. Only the final outcome is sure.
As the Apostle Paul writes: ‘We know that the whole creation has been groaning in labour pains until now; and not only the creation, be we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies’ (Romans 8: 22-23).
The hope to which Christ testifies in this passage, therefore, is no trivial denial of the struggles, the pain and agony of human life, or the catastrophic forces of nature. These are real, and the prophets of old have interpreted such devastations as the context of God’s saving work. Christ joins this chorus, bringing it close to the concrete realities of early Christians. But he says: ‘This will give you an opportunity to testify’ (verse 13) and ‘By your endurance you will gain your souls’ (verse 19).
The ‘opportunity to testify’ does not require Christ’s followers to know every answer to the question: ‘Why do bad things happen to good people.’
Christ is promising that he will give us ‘words and a wisdom that none of your opponents will be able to withstand or contradict.’ His earlier promise of the Holy Spirit’s wisdom in times of testimony (see Luke 12: 11-12) now becomes his own promise. When he commissions them as ‘my witnesses’ (Acts 1: 8), he assures them of the power and the presence of his Holy Spirit, and the stories in Acts will display the fulfilment of this promise of God’s ‘mouth and wisdom’ (see Acts 4: 13-14; 16: 6-7). And so, even these harsh prophecies in Luke 21 are filled with the confidence of Christ’s enduring presence.
And the ‘endurance’ that ‘will gain your soul’ (verse 19) is also not mere heroic persistence.
The early Christians knew all about endurance, and that endurance was often tested. Paul echoes that theme in Romans 5: 3-5, then transformed this endurance from reliance on human strength to trusting in God’s love: ‘… we also boast in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.’
Saving endurance is a gift of the presence of the Holy Spirit.
A problem that continues to dominate parish priorities is the emphasis on buildings rather than people. Are there ‘building blocks’ we need to knock down so we can start again and care for little people like the poor widow who was at the centre of yesterday’s reading?
Is it time to rebuild, to become the kind of temples God really wants?
Should we change church politics and priorities for God’s politics and priorities?
In pursuing God’s vision for the future of the church and the Kingdom, are we relying on our own knowledge and strengths?
What risks are we willing to take for our core values?
How would you be prophetic and offer hope in the face of the rise of the far-right across Europe or Trump’s return to office in the US?
How do you read the signs of the times when it comes to global events, such as the conflicts in Ukraine, Russia, Gaza, Israel, Palestine and Lebanon?
Have we a vision for a new heaven and a new earth (see Isaiah 65: 17-25)?
How do we balance concerns for the wider world with those for the widow and her small coin in our parishes?
‘Many will come in my name and say … “The time is near!” Do not go after them’ (Luke 21: 8) … the clock at Donegal House and the Guildhall in Lichfield (Photograph: Patrick Comerford, 2024)
Today’s Prayers (Tuesday 26 November 2024):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘16 Days of Activism Against Gender-Based Violence’. This theme was introduced on Sunday with a Programme Update.
The USPG Prayer Diary today invites us to pray:
God of justice and righteousness, use us to speak against gender-based violence with a clear and challenging voice in a world where the vulnerable strive to be heard. (Mothers’ Union).
The Collect:
Eternal Father,
whose Son Jesus Christ ascended to the throne of heaven
that he might rule over all things as Lord and King:
keep the Church in the unity of the Spirit
and in the bond of peace,
and bring the whole created order to worship at his feet;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Post Communion Prayer:
Stir up, O Lord,
the wills of your faithful people;
that they, plenteously bringing forth the fruit of good works,
may by you be plenteously rewarded;
through Jesus Christ our Lord.
Additional Collect:
God the Father,
help us to hear the call of Christ the King
and to follow in his service,
whose kingdom has no end;
for he reigns with you and the Holy Spirit,
one God, one glory.
Yesterday’s Reflection
Continued Tomorrow
‘When you hear of wars and insurrections, do not be terrified’ (Luke 21: 9) … a plaque recalling the executions and deaths on Wexford Bridge (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are in the Kingdom Season, the time between All Saints’ Day and Advent, and this week began with the Sunday next before Advent and the Feast of Christ the King (24 November 2024).
Before the day begins, I am taking some quiet time early 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.
‘When you hear of wars and insurrections, do not be terrified’ (Luke 21: 9) … the 1798 Rising recalled in street art in a laneway behind Anne Street and North Main Street in Wexford (Photograph: Patrick Comerford)
Luke 21: 5-11 (NRSVA):
5 When some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God, he said, 6 ‘As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down.’
7 They asked him, ‘Teacher, when will this be, and what will be the sign that this is about to take place?’ 8 And he said, ‘Beware that you are not led astray; for many will come in my name and say, “I am he!” and, “The time is near!” Do not go after them.
9 ‘When you hear of wars and insurrections, do not be terrified; for these things must take place first, but the end will not follow immediately.’ 10 Then he said to them, ‘Nation will rise against nation, and kingdom against kingdom; 11 there will be great earthquakes, and in various places famines and plagues; and there will be dreadful portents and great signs from heaven.’
‘Nation will rise against nation, and kingdom against kingdom’ (Luke 21: 10) … ‘Fuascailt’, Eamonn O’Doherty’s sculpture of the 1798 Wexford pikemen on the N25 near Barntown and Taghmon (Photograph: Patrick Comerford)
Today’s reflection:
The Gospel reading at the Eucharist this morning (Luke 21: 5-11) is Saint Luke’s telling of the events recalled in the Gospel reading at the Eucharist on the Sunday before last (see Mark 13: 1-8, Sunday 17 November 2024, Second Sunday before Advent).
On his arrival in Jerusalem, Christ weeps, invokes sayings from the Prophet Jeremiah against a city that ‘did not recognise the time of your visitation from God’ (Luke 19: 41-44), and then faces up to three attempts by the authorities to entrap him, each concluding with Christ silencing his opponents (Luke 20: 1-19; 20: 20-26; and 20: 27-38).
The scene has been set in the verses in this chapter that immediately precede today’s reading. Christ is sitting by the Temple Treasury, where he watches the poor widow offer the smallest of coins (verses 1-4), as we read yesterday.
The scene does not change as he goes on to speak about the Temple, the Nation, and the looming future. But, instead of questioning him about what he has just said about this widow, which might have offered a focus for how the politics of God work, those around him, probably a wider group than just his own disciples, cannot get past the physical presence and appearance of Herod’s Temple in Jerusalem, then revered as a sign of God’s presence, even as the dwelling place of God’s sheltering protection for Israel (see Luke 13:34-35).
Christ is no longer facing attacks from others. Instead, he alerts his followers to the hardships they face ahead, beyond the time of his journey. But as he approached Jerusalem, Christ had declared that God’s ‘visitation’ had come with his reign, that the very stones of the Temple would testify against those who rejected him (19: 41-44).
Now he again predicts that all the stones will be thrown down (21: 6), as one scene in the divine drama.
A web of prophetic citations is woven through these verses. These include words and phrases from Jeremiah 4, 7, 14, and 21; Isaiah 19; and Ezekiel 14 and 38. Maybe we could say that Christ, like the prophets before him, was not very original in what he said. But there is still the question: how faithfully did these prophetic words and warnings of destruction speak to the people of the time, to the people who heard Christ speak?
But Christ also differentiates his teaching from the teaching of the false prophets, who also quoted the ancient words of God. While announcing the coming judgment, Christ cautions against following prophets who claim to know God’s timetable, even invoking Christ’s own name.
The account in this chapter of Christ’s words could be compared with Mark 13, and its intensity of the coming ‘tribulation.’ Or we might go back to Luke 17: 22-37, which also reminds us that Christ’s death is an integral part of God’s timetable: ‘But first he must endure much suffering and be rejected by this generation’ (17: 25). Saint Luke’s longer account of Christ’s discourse (21: 5-36) assures his readers they are experiencing not ‘the end’ … but the period of ‘tribulations’ or ‘persecutions’ through which believers will enter the kingdom (see Acts 14: 22).
And so, Saint Luke’s account of Christ’s speech does not provide yet another programme or timetable to predict the working out of God’s plan, down to the last second. The prophets and Christ teach us that the struggles in history and in disturbances in nature are more than accidental. They remind us that God triumphed over chaos in creating the natural world, and yet both human and supra-historical forces are still contending for the earth. Christ’s followers are aware, therefore, that his death and resurrection is God’s ultimate act in a struggle of cosmic proportions. Only the final outcome is sure.
As the Apostle Paul writes: ‘We know that the whole creation has been groaning in labour pains until now; and not only the creation, be we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies’ (Romans 8: 22-23).
The hope to which Christ testifies in this passage, therefore, is no trivial denial of the struggles, the pain and agony of human life, or the catastrophic forces of nature. These are real, and the prophets of old have interpreted such devastations as the context of God’s saving work. Christ joins this chorus, bringing it close to the concrete realities of early Christians. But he says: ‘This will give you an opportunity to testify’ (verse 13) and ‘By your endurance you will gain your souls’ (verse 19).
The ‘opportunity to testify’ does not require Christ’s followers to know every answer to the question: ‘Why do bad things happen to good people.’
Christ is promising that he will give us ‘words and a wisdom that none of your opponents will be able to withstand or contradict.’ His earlier promise of the Holy Spirit’s wisdom in times of testimony (see Luke 12: 11-12) now becomes his own promise. When he commissions them as ‘my witnesses’ (Acts 1: 8), he assures them of the power and the presence of his Holy Spirit, and the stories in Acts will display the fulfilment of this promise of God’s ‘mouth and wisdom’ (see Acts 4: 13-14; 16: 6-7). And so, even these harsh prophecies in Luke 21 are filled with the confidence of Christ’s enduring presence.
And the ‘endurance’ that ‘will gain your soul’ (verse 19) is also not mere heroic persistence.
The early Christians knew all about endurance, and that endurance was often tested. Paul echoes that theme in Romans 5: 3-5, then transformed this endurance from reliance on human strength to trusting in God’s love: ‘… we also boast in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.’
Saving endurance is a gift of the presence of the Holy Spirit.
A problem that continues to dominate parish priorities is the emphasis on buildings rather than people. Are there ‘building blocks’ we need to knock down so we can start again and care for little people like the poor widow who was at the centre of yesterday’s reading?
Is it time to rebuild, to become the kind of temples God really wants?
Should we change church politics and priorities for God’s politics and priorities?
In pursuing God’s vision for the future of the church and the Kingdom, are we relying on our own knowledge and strengths?
What risks are we willing to take for our core values?
How would you be prophetic and offer hope in the face of the rise of the far-right across Europe or Trump’s return to office in the US?
How do you read the signs of the times when it comes to global events, such as the conflicts in Ukraine, Russia, Gaza, Israel, Palestine and Lebanon?
Have we a vision for a new heaven and a new earth (see Isaiah 65: 17-25)?
How do we balance concerns for the wider world with those for the widow and her small coin in our parishes?
‘Many will come in my name and say … “The time is near!” Do not go after them’ (Luke 21: 8) … the clock at Donegal House and the Guildhall in Lichfield (Photograph: Patrick Comerford, 2024)
Today’s Prayers (Tuesday 26 November 2024):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘16 Days of Activism Against Gender-Based Violence’. This theme was introduced on Sunday with a Programme Update.
The USPG Prayer Diary today invites us to pray:
God of justice and righteousness, use us to speak against gender-based violence with a clear and challenging voice in a world where the vulnerable strive to be heard. (Mothers’ Union).
The Collect:
Eternal Father,
whose Son Jesus Christ ascended to the throne of heaven
that he might rule over all things as Lord and King:
keep the Church in the unity of the Spirit
and in the bond of peace,
and bring the whole created order to worship at his feet;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Post Communion Prayer:
Stir up, O Lord,
the wills of your faithful people;
that they, plenteously bringing forth the fruit of good works,
may by you be plenteously rewarded;
through Jesus Christ our Lord.
Additional Collect:
God the Father,
help us to hear the call of Christ the King
and to follow in his service,
whose kingdom has no end;
for he reigns with you and the Holy Spirit,
one God, one glory.
Yesterday’s Reflection
Continued Tomorrow
‘When you hear of wars and insurrections, do not be terrified’ (Luke 21: 9) … a plaque recalling the executions and deaths on Wexford Bridge (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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