The former YMCA building on Lower Rathmines Road awas designed by the Dublin architect George Palmer Beater (Photograph: Patrick Comerford, 2025)
Patrick Comerford
When I was staying in Rathmines this week during a very brief family visit to Dublin, I took another look at some interesting late 19th and early 20th century buildings on Rathmines Road, including the former YMCA building, Kensington Lodge around the corner from it on Grove Park, the former Belfast Bank on a prominent corner with Rathgar Road, and the former Kodak building, one of two listed Art Deco buildings in Dublin.
The former YMCA building on the corner of Lower Rathmines Road and Grove Park was designed by the Dublin architect George Palmer Beater and was built in red brick 1911 by J & P Good. It is a landmark redbrick building near Portobello building, with some terracotta features and interesting lettering on the façade.
The main entrance is now permanently locked, and the whole building is shabby in appearance, but it is still possible to appreciate its early 20th century elegance. The lettering above the porch reads: ‘Rathmines YMCA Erected 1911’.
Higher up the façade, the lettering reads: ‘Except the Lord build the house, they labour in vain that build it. Psalm cxxvii. 1’ It is a quotation from Psalm 127: 1 that reflects not only that this was built for the Young Men’s Christian Association, but that also reflects the evangelical faith of the architect.
The YMCA building is closed and the porched is gated and locked (Photograph: Patrick Comerford, 2025)
George Palmer Beater (1850-1928), an important church architect at the turn of the 19th and 20th centuries. I am familiar with Beater’s work because I worked in one of his buildings for many years. He was born in Dublin on 16 June 1850, the son of Orlando L Beater (1817-1908) and Abigail née Palmer (1824-1891). His father was chairman of Arnott’s and the family lived at Glenarm, Terenure Road East.
Beater was educated in Dublin and articled to the architect Alfred Gresham Jones (1824-1915), who also designed many churches, including Grosvenor Road Baptist Church and Athlone Methodist Church.
Beater designed the Fetherstonhaugh Convalescent Home for the Adelaide Hospital at Braemor Park in 1894. This former convalescent home is now the main redbrick building of the Church of Ireland Theological Institute, with the chapel, lecture and seminar rooms, offices and the rooms of the academic staff. I was on the staff of CITI for 15 years, four years part-time (2002-2006) and 11 years full-time (2006-2017), with a room upstairs in Beater’s original building, looking out onto the lawn and facing the morning sunrise.
Beater’s other works include: a new entrance porch for the former Nelson Monument (Nelson’s Pillar) on O’Connell Street, Baptist churches on Harcourt Street and North Circular Road, Dublin, Cork Baptist Church, the former Baptist Church in Limerick, the Slievemore Hotel, Dugort, Achill Island, Co Mayo, for the trustees of the Achill Mission Estate, the Dublin Medical Mission on Chancery Place, the Presbyterian church hall in Rathgar, the façade of Merrion Hall (now the Davenport Hotel), first built by Alfred Gresham Jones in 1863, and Northumberland Hall (now Dun Laoghaire Evangelical Church) for the Plymouth Brethren, Woolworth in Henry Street, the Northern Bank in Bray, Co Wicklow, and the YMCA in Rathmines.
The former YMCA building was built in red brick 1911 by J & P Good (Photograph: Patrick Comerford, 2025)
Beater also designed much of the work on Arnott’s premises in Henry Street, Dublin, many of the premises rebuilt on Sackville Street (O’Connell Street), Dublin, after the 1916 Rising, and some of the houses on Grosvenor Road, Rathmines.
He was the architect of the Elvery’s Building on O’Connell Street, and many extensions to both the Adelaide Hospital and Stewart’s Hospital.
In recent years, there has been much interest in his work on the Mill Street Schools and Mission Buildings complex at 10 Mill Street, Dublin 8. When this early 18th century, five-bay building was acquired by the Irish Church Missions in 1891, Beater was commissioned to remodel it as part of the Mill Street Schools and Mission Buildings. His work included building a buttressed porch in place of the door-case and reconstructing the top floor with a conventional hipped roof centring on a corbelled gable. The building has been carefully restored in recent years and is now in use as offices.
The quotation from Psalm 127: 1 reflects work of the YMCA and the evangelical faith of the architect George Palmer Beater (Photograph: Patrick Comerford, 2025)
Beater worked from offices at 3 Molesworth Street (1873), Liverpool & London Chambers, Foster Place (1874), 17 Sackville Street Lower (1874-1882, 1886-1915), 57 Dawson Street (1883-1886), and 10 Leinster Street (1916-1926).
He was married twice. He married Isabel Stokes, daughter of William James Stokes, of Dublin, in 1880, and they were the parents of one son, Leslie Orlando Beater. Isabel died on 28 January 1882 and was buried in Mount Jerome Cemetery.
Beater married his second wife, Constance Perry, in 1896. She was the daughter of R Middleton Perry, JP, of 73 Leinster Road, Rathmines. Her sister, Annette Marion Perry, was secretary of the Zenana Bible and Medical Mission. George and Constance were the parents of two daughters and one son, George Perry Beater who died in infancy.
He was a member of the Architectural Association of Ireland (1899-1908), a member (1878) and a fellow (1919) of the Royal Institute of Architects of Ireland (FRIAI), and a member of the Royal Society of Antiquaries of Ireland (1898).
He was a member of Rathmines and Rathgar Town Council, supported many charities in Dublin and was a governor of the Royal Hospital, Dublin, the Old Men’s Home on Leeson Park, and the Protestant Orphanage in Harold’s Cross.
Beater lived at 1 Rostrevor Terrace, Rathgar (1873-1879); St Helen’s, Highfield Road, Rathgar (1881-1882); Glenarm, Terenure Road, Rathgar (1883-1896); and Minore, St Kevin’s Park, Rathmines (1897-1928).
He died at 9 Brighton Road, Rathgar, the home of his brother, Dr Orlando Beater, on 8 February 1928, and was buried in Mount Jerome Cemetery with his first wife. His obituary in the Irish Builder described him as ‘a kindly, courteous gentleman, liked and respected by all who knew him.’
When his widow Constance Beater died on 23 March 1945 at 9 Rathdown Park, Terenure, she was buried at Friends’ Burial Ground, Temple Hill, Blackrock.
His brother, Dr Orlando Palmer Beater of Terenure Road, Rathgar, was a solicitor and a qualified but non-practising medical doctor and surgeon. For many years, Dr Orlando Beater was a member of the board of Arnott’s and a director of the publishers and printers Cherry and Smalldridge, as well as a governor of the Royal Hospital for Incurables, Stewart’s Hospital and the Northbrook Home.
The side of the building on Grove Park may once have been a chapel as part of the YMCA facilities, and has been renamed Kensington Hall (Photograph: Patrick Comerford, 2025)
The YMCA shut up shop in Rathmines many years ago, but Beater’s building near Portobello Road remains a landmark on the corner of Lower Rathmines Road and Grove Park.
The side of the building facing onto Grove Park may once have been a chapel as part of the YMCA facilities. It was renamed Kensington Hall in recent years when the Leeson Park School of Music moved in, and it uses its big yellow door as part of its promotional images.
Kensington Lodge takes its name from Kensington Lodge, on the opposite side of Grove Park, quite a fantastically ornate brickwork and terracotta Queen Anne style house designed by William Isaac Chambers for himself in 1882.
But more about Kensington Lodge in the days to come, hopefully.
The Church of Ireland Theological College … designed by George Palmer Beater as the Fetherstonhaugh Home for the Adelaide Hospital (Photograph: Patrick Comerford)
14 August 2025
Daily prayer in Ordinary Time 2025:
97, Thursday 14 August 2025
‘You wicked slave! I forgave you all that debt because you pleaded with me. Should you not have had mercy on your fellow-slave, as I had mercy on you?’ (Matthew 18: 32-33) … a stained-glass window in Saint Michael’s Church, Limerick (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and this week began with the Eighth Sunday after Trinity (Trinity VIII). The calendar of the Church of England in Common Worship today remembers the life and witness of Maximilian Kolbe (1894-1941), Carmelite friar and martyr in Auschwitz.
I am back in Stony Stratford this morning after my short-mid-week visit to Dublin. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and for reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Have patience with me, and I will pay you everything’ (Matthew 18: 26) … old, worthless banknotes heaped up outside an antiques shop in Rethymnon (Photograph: Patrick Comerford)
Matthew 18: 21 to 19: 1 (NRSVA):
21 Then Peter came and said to him, ‘Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?’ 22 Jesus said to him, ‘Not seven times, but, I tell you, seventy-seven times.
23 ‘For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. 24 When he began the reckoning, one who owed him ten thousand talents was brought to him; 25 and, as he could not pay, his lord ordered him to be sold, together with his wife and children and all his possessions, and payment to be made. 26 So the slave fell on his knees before him, saying, “Have patience with me, and I will pay you everything.” 27 And out of pity for him, the lord of that slave released him and forgave him the debt. 28 But that same slave, as he went out, came upon one of his fellow-slaves who owed him a hundred denarii; and seizing him by the throat, he said, “Pay what you owe.” 29 Then his fellow-slave fell down and pleaded with him, “Have patience with me, and I will pay you.” 30 But he refused; then he went and threw him into prison until he should pay the debt. 31 When his fellow-slaves saw what had happened, they were greatly distressed, and they went and reported to their lord all that had taken place. 32 Then his lord summoned him and said to him, “You wicked slave! I forgave you all that debt because you pleaded with me. 33 Should you not have had mercy on your fellow-slave, as I had mercy on you?” 34 And in anger his lord handed him over to be tortured until he should pay his entire debt. 35 So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart.’
1 When Jesus had finished saying these things, he left Galilee and went to the region of Judea beyond the Jordan.
‘Have patience with me, and I will pay you everything’ (Matthew 18: 29) … a collection of denarii among old Greek coins in an exhibition in Callan, Co Kilkenny (Photograph: Patrick Comerford)
Today’s Reflection:
The Gospel reading at the Eucharist this morning (Matthew 18: 21 to 19: 1) looks critically at the limits we place on forgiveness and the over-abundant generosity and universal scope of God’s forgiveness.
What are the limits to my capacity to understand and forgive others?
Are there limits to God’s willingness to forgive?
Forgiveness is so central to Christian faith and life, that it is emphasised throughout Saint Matthew’s Gospel.
In this reading, Saint Peter asks how many times he should forgive, and is told ‘not seven times but, I tell you, seventy-seven times,’ or, as some sources put it, seventy times seven.
In Biblical thinking, the number seven always indicates holiness, as in the seventh day, the seventh month, the seventh year or ‘year of release,’ and the Jubilee year that follows seven cycles of seven years.
As the former Chief Rabbi, the late Lord (Jonathan) Sacks, has said, seven is the symbol of the holy, that God exists beyond time and space.
But what about the number 70 when Christ says ‘seven times seventy’ or ‘seventy-seven times’?
Talmudic scholars approach the Torah as if it has ‘seventy faces’ (Numbers Rabbah 13: 15-16). The number 70 has sacred significance in Biblical Hebrew: 70 is the number of people who first went down to Egypt, the elders chosen by Moses, the years of King David, the Babylonian exile, the sages of the Sanhedrin, the translators of the Septuagint, the span of human life, the words of Kiddush, the nations of the world …
The French philosopher Bernard-Henri Lévy points out in The Genius of Judaism that the number 70 is ‘no ordinary number.’ He calls it the ‘secret universal.’ It represents the fullness of humanity, the ‘other universal that escorts human beings on the path of their history and to the centre of their substance.’ It is ‘the number of infinity extended.’
So, Christ tells us in this Gospel reading that divine forgiveness is to be extended ‘seventy-seven times’ or ‘seventy times seven’ – in other words, God’s forgiveness in its abundance is holy in its giving and infinite in its reach.
In the second part of this reading, Christ explains what he is saying in a parable that is unique to Saint Matthew’s Gospel and that involves three distinct episodes:
1, A king decides to settle his accounts with his slaves or servants: the word δοῦλος (doulos) means either, so those who first heard this parable could imagine an end-of-year audit with court officials, financiers or tax collectors. One of these officials owes 10,000 talents, the equivalent to £3,358,735,524 (€3,877,551,979) today. No ordinary slave could accumulate such a debt. Of course, he is unable to clear a debt of such magnitude.
The king might have been reminded that Jewish law prohibits demanding payment from a debtor who is unable to pay (mitzvah 234; Exodus 22: 24). A lender may not embarrass a borrower by harassing him, and is forbidden to seize the debtor’s land or to sell him or his family into slavery.
When the servant seeks forgiveness, the king goes beyond the narrow constraints of rabbinical law, shows overflowing generosity, and agrees to clear off the loan.
2, Now, however, this senior official demands the repayment of a loan of three month’s wages, 100 denarii – about £6,473 (€7,473) today – from a lower-level servant. Imagine the senior official as the line manager for the official who asks for forgiveness. Once again, there is commandment not to take a pledge from a debtor by force (mitzvah 239; Deuteronomy 24: 10). The man already forgiven now refuses to forgive when it is his turn, even his obligation, and he compounds this with his use of force.
3, When the king hears about this, he retracts his original forgiveness.
After telling this parable, Christ identifies the king as God, the first servant as any Christian, and the second as anyone else.
Christ makes the point that God’s forgiveness in its abundance is holy in its giving and infinite in its reach. He calls us to forgive in a way that is so difficult that I am still wrestling with it.
Many of us grew up with language that chided us, so that when we did something wrong and said sorry, we were told, ‘Sorry is not enough’ or ‘Sorry doesn’t fix anything.’ Such phrases allow a hurt person to withhold forgiveness, to find comfort in their own hurt, to control us in a way that allows us to know mercilessly how much we are in need of mercy.
But we also live in a culture of half-hearted apologies that are difficult to forgive. Politicians and business leaders say they accept responsibility by resigning – so they never have to answer for their actions. Half-hearted apologies – ‘I am sorry if I have offended you’ – mean that those who are hurt feel they need to apologise for their response, their reaction, for being hurt.
There are times that I have no right to forgive, when it is not my place to forgive. I cannot forgive the perpetrators of the Holocaust, because, no matter how many times I have visited places that are an intimate part of the Holocaust story, I am not one of the victims.
I cannot forgive slaveholders or mass murderers in wars and killing fields, because I am not one of their victims. On the other hand, perhaps, because I am not a victim, I might find it is not so difficult.
The true difficulties arise in my own personal life: members of my own family, lost friends, near neighbours, former colleagues I think hurt me in the past. I walk around with perceived slights, insults and hurts, like some crutch that helps the wounded, broken me to walk through this broken and hurting world.
But then I am reminded, time and again, that God’s forgiveness in its abundance is holy in its giving and infinite in its reach.
‘And out of pity for him, the lord of that slave released him and forgave him the debt’ (Matthew 18: 27) … a stained-glass window in Saint Michael’s Church, Limerick (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 14 August 2025):
The theme this week (10 to 16 August) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Serving God in the Gulf’ (pp 26-27). This theme was introduced yesterday with reflections from Joyaline Rajamani, Administrator at the Church of the Epiphany, Doha, Anglican Church in Qatar.
The USPG Prayer Diary today (Thursday 14 August 2025) invites us to pray:
Gracious God, we thank you for Joyaline. Grant her wisdom, patience, and courage to reflect Christ’s love in all she does. Bless her as a faithful steward of your calling.
The Collect of the Day:
Almighty Lord and everlasting God,
we beseech you to direct, sanctify and govern
both our hearts and bodies
in the ways of your laws
and the works of your commandments;
that through your most mighty protection, both here and ever,
we may be preserved in body and soul;
through our Lord and Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Strengthen for service, Lord,
the hands that have taken holy things;
may the ears which have heard your word
be deaf to clamour and dispute;
may the tongues which have sung your praise be free from deceit;
may the eyes which have seen the tokens of your love
shine with the light of hope;
and may the bodies which have been fed with your body
be refreshed with the fullness of your life;
glory to you for ever.
Additional Collect:
Lord God,
your Son left the riches of heaven
and became poor for our sake:
when we prosper save us from pride,
when we are needy save us from despair,
that we may trust in you alone;
through Jesus Christ our Lord.
Collect on the Eve of the Blessed Virgin Mary:
Almighty God,
who looked upon the lowliness of the Blessed Virgin Mary
and chose her to be the mother of your only Son:
grant that we who are redeemed by his blood
may share with her in the glory of your eternal kingdom;
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 reflectons
Continued Tomorrow
Forgiveness and love in the face of death and mass murder … a fading rose on the fence at Birkenau (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 continuing in Ordinary Time in the Church Calendar and this week began with the Eighth Sunday after Trinity (Trinity VIII). The calendar of the Church of England in Common Worship today remembers the life and witness of Maximilian Kolbe (1894-1941), Carmelite friar and martyr in Auschwitz.
I am back in Stony Stratford this morning after my short-mid-week visit to Dublin. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and for reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Have patience with me, and I will pay you everything’ (Matthew 18: 26) … old, worthless banknotes heaped up outside an antiques shop in Rethymnon (Photograph: Patrick Comerford)
Matthew 18: 21 to 19: 1 (NRSVA):
21 Then Peter came and said to him, ‘Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?’ 22 Jesus said to him, ‘Not seven times, but, I tell you, seventy-seven times.
23 ‘For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. 24 When he began the reckoning, one who owed him ten thousand talents was brought to him; 25 and, as he could not pay, his lord ordered him to be sold, together with his wife and children and all his possessions, and payment to be made. 26 So the slave fell on his knees before him, saying, “Have patience with me, and I will pay you everything.” 27 And out of pity for him, the lord of that slave released him and forgave him the debt. 28 But that same slave, as he went out, came upon one of his fellow-slaves who owed him a hundred denarii; and seizing him by the throat, he said, “Pay what you owe.” 29 Then his fellow-slave fell down and pleaded with him, “Have patience with me, and I will pay you.” 30 But he refused; then he went and threw him into prison until he should pay the debt. 31 When his fellow-slaves saw what had happened, they were greatly distressed, and they went and reported to their lord all that had taken place. 32 Then his lord summoned him and said to him, “You wicked slave! I forgave you all that debt because you pleaded with me. 33 Should you not have had mercy on your fellow-slave, as I had mercy on you?” 34 And in anger his lord handed him over to be tortured until he should pay his entire debt. 35 So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart.’
1 When Jesus had finished saying these things, he left Galilee and went to the region of Judea beyond the Jordan.
‘Have patience with me, and I will pay you everything’ (Matthew 18: 29) … a collection of denarii among old Greek coins in an exhibition in Callan, Co Kilkenny (Photograph: Patrick Comerford)
Today’s Reflection:
The Gospel reading at the Eucharist this morning (Matthew 18: 21 to 19: 1) looks critically at the limits we place on forgiveness and the over-abundant generosity and universal scope of God’s forgiveness.
What are the limits to my capacity to understand and forgive others?
Are there limits to God’s willingness to forgive?
Forgiveness is so central to Christian faith and life, that it is emphasised throughout Saint Matthew’s Gospel.
In this reading, Saint Peter asks how many times he should forgive, and is told ‘not seven times but, I tell you, seventy-seven times,’ or, as some sources put it, seventy times seven.
In Biblical thinking, the number seven always indicates holiness, as in the seventh day, the seventh month, the seventh year or ‘year of release,’ and the Jubilee year that follows seven cycles of seven years.
As the former Chief Rabbi, the late Lord (Jonathan) Sacks, has said, seven is the symbol of the holy, that God exists beyond time and space.
But what about the number 70 when Christ says ‘seven times seventy’ or ‘seventy-seven times’?
Talmudic scholars approach the Torah as if it has ‘seventy faces’ (Numbers Rabbah 13: 15-16). The number 70 has sacred significance in Biblical Hebrew: 70 is the number of people who first went down to Egypt, the elders chosen by Moses, the years of King David, the Babylonian exile, the sages of the Sanhedrin, the translators of the Septuagint, the span of human life, the words of Kiddush, the nations of the world …
The French philosopher Bernard-Henri Lévy points out in The Genius of Judaism that the number 70 is ‘no ordinary number.’ He calls it the ‘secret universal.’ It represents the fullness of humanity, the ‘other universal that escorts human beings on the path of their history and to the centre of their substance.’ It is ‘the number of infinity extended.’
So, Christ tells us in this Gospel reading that divine forgiveness is to be extended ‘seventy-seven times’ or ‘seventy times seven’ – in other words, God’s forgiveness in its abundance is holy in its giving and infinite in its reach.
In the second part of this reading, Christ explains what he is saying in a parable that is unique to Saint Matthew’s Gospel and that involves three distinct episodes:
1, A king decides to settle his accounts with his slaves or servants: the word δοῦλος (doulos) means either, so those who first heard this parable could imagine an end-of-year audit with court officials, financiers or tax collectors. One of these officials owes 10,000 talents, the equivalent to £3,358,735,524 (€3,877,551,979) today. No ordinary slave could accumulate such a debt. Of course, he is unable to clear a debt of such magnitude.
The king might have been reminded that Jewish law prohibits demanding payment from a debtor who is unable to pay (mitzvah 234; Exodus 22: 24). A lender may not embarrass a borrower by harassing him, and is forbidden to seize the debtor’s land or to sell him or his family into slavery.
When the servant seeks forgiveness, the king goes beyond the narrow constraints of rabbinical law, shows overflowing generosity, and agrees to clear off the loan.
2, Now, however, this senior official demands the repayment of a loan of three month’s wages, 100 denarii – about £6,473 (€7,473) today – from a lower-level servant. Imagine the senior official as the line manager for the official who asks for forgiveness. Once again, there is commandment not to take a pledge from a debtor by force (mitzvah 239; Deuteronomy 24: 10). The man already forgiven now refuses to forgive when it is his turn, even his obligation, and he compounds this with his use of force.
3, When the king hears about this, he retracts his original forgiveness.
After telling this parable, Christ identifies the king as God, the first servant as any Christian, and the second as anyone else.
Christ makes the point that God’s forgiveness in its abundance is holy in its giving and infinite in its reach. He calls us to forgive in a way that is so difficult that I am still wrestling with it.
Many of us grew up with language that chided us, so that when we did something wrong and said sorry, we were told, ‘Sorry is not enough’ or ‘Sorry doesn’t fix anything.’ Such phrases allow a hurt person to withhold forgiveness, to find comfort in their own hurt, to control us in a way that allows us to know mercilessly how much we are in need of mercy.
But we also live in a culture of half-hearted apologies that are difficult to forgive. Politicians and business leaders say they accept responsibility by resigning – so they never have to answer for their actions. Half-hearted apologies – ‘I am sorry if I have offended you’ – mean that those who are hurt feel they need to apologise for their response, their reaction, for being hurt.
There are times that I have no right to forgive, when it is not my place to forgive. I cannot forgive the perpetrators of the Holocaust, because, no matter how many times I have visited places that are an intimate part of the Holocaust story, I am not one of the victims.
I cannot forgive slaveholders or mass murderers in wars and killing fields, because I am not one of their victims. On the other hand, perhaps, because I am not a victim, I might find it is not so difficult.
The true difficulties arise in my own personal life: members of my own family, lost friends, near neighbours, former colleagues I think hurt me in the past. I walk around with perceived slights, insults and hurts, like some crutch that helps the wounded, broken me to walk through this broken and hurting world.
But then I am reminded, time and again, that God’s forgiveness in its abundance is holy in its giving and infinite in its reach.
‘And out of pity for him, the lord of that slave released him and forgave him the debt’ (Matthew 18: 27) … a stained-glass window in Saint Michael’s Church, Limerick (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 14 August 2025):
The theme this week (10 to 16 August) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Serving God in the Gulf’ (pp 26-27). This theme was introduced yesterday with reflections from Joyaline Rajamani, Administrator at the Church of the Epiphany, Doha, Anglican Church in Qatar.
The USPG Prayer Diary today (Thursday 14 August 2025) invites us to pray:
Gracious God, we thank you for Joyaline. Grant her wisdom, patience, and courage to reflect Christ’s love in all she does. Bless her as a faithful steward of your calling.
The Collect of the Day:
Almighty Lord and everlasting God,
we beseech you to direct, sanctify and govern
both our hearts and bodies
in the ways of your laws
and the works of your commandments;
that through your most mighty protection, both here and ever,
we may be preserved in body and soul;
through our Lord and Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Strengthen for service, Lord,
the hands that have taken holy things;
may the ears which have heard your word
be deaf to clamour and dispute;
may the tongues which have sung your praise be free from deceit;
may the eyes which have seen the tokens of your love
shine with the light of hope;
and may the bodies which have been fed with your body
be refreshed with the fullness of your life;
glory to you for ever.
Additional Collect:
Lord God,
your Son left the riches of heaven
and became poor for our sake:
when we prosper save us from pride,
when we are needy save us from despair,
that we may trust in you alone;
through Jesus Christ our Lord.
Collect on the Eve of the Blessed Virgin Mary:
Almighty God,
who looked upon the lowliness of the Blessed Virgin Mary
and chose her to be the mother of your only Son:
grant that we who are redeemed by his blood
may share with her in the glory of your eternal kingdom;
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 reflectons
Continued Tomorrow
Forgiveness and love in the face of death and mass murder … a fading rose on the fence at Birkenau (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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