Lichfield Registration Office was built as the Free Library and Museum in 1856-1859 (Photograph: Patrick Comerford, 2025)
Patrick Comerford
A good measure of a literary city and a cathedral city is whether it has a good library, a good museum and good bookshops.
Since my teens, I have valued the research and reading facilities at the library in Lichfield in its varied locations, first at the former Public Library and Art Gallery on Bird Street, later at the Friary, and more recently, since 2019, in the former Saint Mary’s Church, though with the sad and controversial loss of the Lichfield Record Office, established in 1959.
The original Library and Museum, bedside the Museum Gardens and Beacon Park on Bird Street in Lichfield, was built in 1857-1859 and designed in an Italianate style by the Wolverhampton architectural practice of Bidlake and Lovatt. It forms an interesting pair with the former Probate Court next door, and both face the Remembrance Garden on the other side of Bird Street and the causeway over Minster Pool.
Lichfield Cathedral has an important library that has been housed in the upper room of the Chapter House since 1758. But, until the mid-19th century, towns in England and Ireland did not have public libraries as we know them today.
Most libraries were attached to colleges or cathedrals or were in private stately homes. Commercial libraries were a response to the popularity of the rise of the novel in the 18th and 19th centuries, but libraries were still unknown to the working class, many of whom were uneducated and illiterate.
The Chartists, who demanded social and electoral reform and building land colonies, also set up reading rooms. By the mid-19th century, many clubs societies and institutes for working people provided lectures, libraries and book borrowing facilities, charging a nominal annual membership fee.
A Reading and Mutual Instruction Society was formed in Lichfield in 1850, and soon had over 100 members. That year, the Public Libraries Act was passed, allowing local councils to levy a halfpenny rate to fund local libraries and museums. One of the first of these was in Lichfield, where the Free Library and Museum opened in an elegant Italianate building on Bird Street in 1859.
The Reading and Mutual Instruction Society in Lichfield wound itself up and donated its books to the new library, giving everyone access to books. That year too saw the Museum Grounds open as a public park.
The architectural historian Sir Nikolaus Pevsner describes the library as ‘small, of yellow brick and funny.’ The library was built in 1857-1859 and was designed by the architectural practice of George Bidlake and Henry Lovatt, based in Wolverhampton.
Robert Bridgeman’s lone sailor on the former Free Library and Museum faces the gardens (Photograph: Patrick Comerford)
The two-storey-over basement building was designed in the renaissance style with a right-angle plan with an inset octagonal entrance tower with a cupola. It is built in brick with buff brick façades, ashlar dressings, a parapeted roof, three-window and six-window ranges, blind arcading. The plinth has a square ashlar plaque inscribed: ‘Free Library and Museum’.
Other features include flanking roundels, lotus capitals, tympana with archivolts and keys, blind arcading, ashlar colonnettes, 20th century buttresses, and ashlar balustrading. Inside there is a geometrical stair with slender iron balusters and a wreathed handrail.
A stone statue of a lone sailor is a familiar site on the side of the building, with the name ‘HMS Powerful’ on his hat band. HMS Powerful was a Royal Navy cruiser launched in 1895, and it played an important role in delivering troops and guns for the relief of Ladysmith during the Boer War.
The lone sailor was originally intended for a Boer War memorial in York, but was later given to the City of Lichfield by Robert Bridgeman in 1901 and placed on the Free Library and Museum, Bird Street, now the Registry Office.
The architects Lovatt and Bidlake designed an impressive list of works, from railway buildings, docks and reservoirs, to churches, hotels and theatres, and landmark buildings in London. The include the Carlton Hotel, Nos 16 and 17 St James’s Place, later the Stafford Hotel, and His Majesty’s Theatre in the Haymarket, the New Gaiety Theatre in the Strand, and the King’s Theatre, Hammersmith, as well as the New Theatre Royal in Birmingham, Bilston Town Hall and the Congregational Church Sedgley. The firm also built the American Cathedral of the Holy Trinity in Paris for GE Street.
Henry Lovatt (1831-1913) was born in Wolverhampton and trained as an architect. He formed a partnership with another local architect, George Bidlake, in Darlington Street in 1853. Then in 1858 he bought the small firm of builders and contractors, John Ellis, also in Darlington Street, and turned it into an important firm in the Victorian building industry.
Lovatt lived a full and varied life. On his estate at Low Hill in Wolverhampton, he bred pedigree shorthorn cattle and sheep, grew equally celebrated orchids and collected art, including a collection of watercolours that he sold at Christie’s in 1907 when he retired and left Low Hill.
Lovatt’s partner George Bidlake (1830-1892) was a Wolverhampton architect who lived at No 54 Waterloo Road, next to the Subscription Library. His offices were in Darlington Street until his partnership with Lovatt in 1853.
Bidlake also designed Queen Street Congregational Chapel (demolished), Saint Jude’s Church (1867-1869), Tettenhall Road, Saint Mary’s Church, Coseley, Tettenhall Towers, now part of Tettenhall College, Trinity Methodist Church, Compton Road (demolished), the workhouse at Trysull, and the Congregational Chapel, Stone.
Bidlake wrote on architectural matters and in 1865 published Sketches of Churches Designed for the Use of Nonconformists. He later moved to Leamington.
His son, William Henry Bidlake (1861-1938), was the leading Birmingham architect in the Arts and Crafts movement and was the Director of the School of Architecture at Birmingham School of Art in 1919-1924. He had been a pupil of George Frederick Bodley (1827-1907), a leading Gothic Revival architect, and was known in his own time as ‘the man who rebuilt Birmingham’.
The museum moved in 1958 into the former probate court to the north of the library building. The museum closed in 1970 and the collections went into storage. The library moved out of its original building to the Friary in 1989-1990. The building was listed Grade II in 1993 and in 2003 became the Lichfield Registry Office, now the Lichfield Registration Office. The location beside Beacon Park and the views of Lichfield Cathedral from the Remembrance Gardens and Minister Pool provide romantic backdrops for wedding photographs.
The former Probate Court stands on the site of the childhood home of David Garrick (Photograph: Patrick Comerford, 2025)
The former Probate Court next door is also a Grade II listed building. It stands on the site of the house where the actor David Garrick (1716-1779) spent his early life. Hs mother, Arabella Clough, was the daughter of a Vicar Choral of Lichfield Cathedral, Anthony Clough, and he was educated at Lichfield Grammar School before becoming one of the first and last students at the school Samuel Johnson set up in Edial.
Garrick’s early family home was demolished in 1856, and the former probate court was built in 1856-1858. It is a single-storey building with a basement. An interesting feature is the elliptical-headed entrance has moulded arch and hood, the recessed six-panel door and the frieze above inscribed ‘Probate Court.’
In many dioceses, each archdeaconry had its own probate court. In Lichfield, this did not happen and the Consistory Court was the main court for the whole diocese. Until 1858, wills were generally proved in the diocesan courts, so the building in Lichfield is a rare example of a purpose-built probate court.
A plaque on the former Probate Court recalls the actor David Garrick (Photograph: Patrick Comerford, 2025)
06 September 2025
Daily prayer in Ordinary Time 2025:
119, Saturday 6 September 2025
‘While Jesus was going through the cornfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSVA) … cornfields near Lismore, Co Waterford (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and tomorrow is the Twelfth Sunday after Trinity (Trinity XII, 7 September 2025).
We are spending the weekend visiting family and friends in York, and later today I may visit Durham and Durham Cathedral. It means, of course, I am going to miss Το Στεκι Μασ / Our Place, the ‘pop-up’ coffee shop in the Greek Orthodox Church in Stony Stratford, from 10:30 to 3 pm today. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The 12 loaves of shewbread or Bread of the Presence depicted in a fresco in the 17th century Kupa Synagogue in Kraków (Photograph: Patrick Comerford)
Luke 6: 1-5 (NRSVA):
6 One sabbath while Jesus was going through the cornfields, his disciples plucked some heads of grain, rubbed them in their hands, and ate them. 2 But some of the Pharisees said, ‘Why are you doing what is not lawful on the sabbath?’ 3 Jesus answered, ‘Have you not read what David did when he and his companions were hungry? 4 He entered the house of God and took and ate the bread of the Presence, which it is not lawful for any but the priests to eat, and gave some to his companions?’ 5 Then he said to them, ‘The Son of Man is lord of the sabbath.’
‘While Jesus was going through the cornfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSVA) … cornfields near Stoke Bruerne, Northamptonshire, with the tower of Saint Mary’s Church in the background (Photograph: Patrick Comerford)
Today’s Reflections:
There are two minor details that continue to puzzle me about this morning’s Gospel reading (Luke 6: 1-5).
On this Saturday morning, I am slightly puzzled about the timing or the day when this event takes place. The NRSV and NIV translations refer to ‘one sabbath’, although footnotes explain that other ancient authorities read ‘on the second first sabbath.’ The KJV and similar translations refer to ‘the second sabbath after the first’.
But the KJV is based on the Textus Receptus, and the phrase in question, ἐν σαββάτῳ δευτεροπρώτῳ (en sabbáto deuteropróto) only exists in the Textus Receptus, a later text, and not in the earlier manuscripts or the critical versions. The phrase is omitted by many manuscripts, including the Codex Sinaiticus and the Codex Vaticanus.
In any case, what day did this event occur on?
When was ‘the second first sabbath’ or ‘the second sabbath after the first’?
Is the second sabbath after the first not the third sabbath?
Because the Greek word δευτερόπρωτος (deuteróprotos) is limited to Luke 6: 1, it is not found in all the manuscripts – or in other, contemporary Greek texts – and it is difficult to define and impossible to agree on.
One suggestion is that it refers to the Sabbath following the first day of Passover or Pascha, the Festival of Unleavened Bread. Some of the other efforts to provide explanations include:
• the first Sabbath in the second year of a seven-year cycle comprising the period from one Sabbatical year to the other;
• the first Sabbath after the second day of Passover;
• the second Sabbath after the Passover has taken place;
• the first of the seven Sabbaths the people were to ‘count unto’ themselves from ‘the morrow after the sabbath’ until Pentecost (see Leviticus 23: 15);
• the first Sabbath in the Jewish religious calendar of the time – about the middle of March;
• the Sabbath during Shavuot, the Feast of Weeks;
• the first Sabbath in the civil year – about the middle of September;
• the Sabbath for the presentation of the second offering of the first fruits;
• or, simply, some ‘technical expression of the Jewish calendar’ – without asking or explaining what that may be.
Indeed, the term δευτερόπρωτος (deuteroprotos) is an awkward, clunky combination of the words δεύτερος (deuteros, ‘second’) and πρω̑τος (protos, ‘first’). Its use may point to unskilful work and textual emendation on the part of copyists. If so, then it is not necessary to try unravel this conundrum.
The phrase has confounded scholars from as early as the fourth century, when Jerome, in a letter to Nepotianus, confesses that he consulted Saint Gregory of Nazianzus, and was unable to determine what the phrase meant:
‘My teacher, Gregory of Nazianzus, when I once asked him to explain Luke’s phrase σάββατον δευτερόπρωτον, that is ‘the second-first Sabbath,’ playfully evaded my request saying: ‘I will tell you about it in church, and there, when all the people applaud me, you will be forced against your will to know what you do not know at all. For, if you alone remain silent, everyone will put you down for a fool’ (Jerome, Letter LII, 2).
I suppose I may simply accept it is not essential that we know the precise meaning of this calendar term. It is more important to get to heart of what this story is about.
The second minor detail that continues to puzzle me about this morning’s Gospel reading is why Luke’s account does not include a peculiar detail in Saint Mark’s version of this event (Mark 2: 23-30).
In Saint Mark’s account, Jesus and his disciples are criticised for ‘harvesting grain’ on the Sabbath. They are simply plucking some heads of grain to munch on as they walk through a grainfield (verse 23). When the disciples are challenged about what they are doing on the Sabbath, Jesus cites an event in I Samuel 21: 1-6, and refers to a time when ‘Abiathar was high priest’.
In that event, David and his men ate the 12 loaves of shewbread from the tabernacle in Nob. David approaches Ahimelech the priest in Nob and asks for food for his men They were on the run from King Saul, but David keeps that fact from Ahimelech. Ahimelech gives David some of the ‘bread of the Presence’ (verse 6) and then, at David’s request, gives him Goliath’s sword, which was being kept in Nob (verses 8-9).
Later, when Saul summons the priests to Gibeah to question them, Ahimelech is the priests’ spokesman (I Samuel 22: 6-14). The passage implies that Ahimelech is the chief priest during the time David fled from Saul. Abiathar fled to join David and served as his priest all through David’s years of wandering and exile. He was appointed high priest after David became king, and he shared the high priesthood with Zadok, Saul’s appointee, until David’s death.
Neither Matthew (Matthew 12: 1-8) nor Luke mention Abiathar. Did Matthew and Luke eliminate the reference to Abiathar, realising there was an error in the original source?
To explain why in Saint Mark’s account Jesus refers to Abiathar as the high priest, several theories are put forward, although each one is equally tortuous and difficult. They include:
• Since Abiathar was the son of Ahimelech, it is possible that both men took part in high priestly duties.
• Abiathar was more closely associated with David than Ahimelech and was a long-time high priest during David’s reign.
• Abiathar, being present in Nob when David visited the tabernacle, is called the ‘high priest’ in anticipation of his future title.
Each explanation is eager to avoid accepting a literal reading of the conflicting or irreconcilable texts. To accept that there is a conflict between the passages means accepting that I Samuel is wrong, that Mark’s text is wrong, or that Jesus has made an historical error.
In addition, this event took place not in ‘the house of God’ (verse 4), for the Temple in Jerusalem had not yet been built, but in ‘the Tent of Meeting’.
It is interesting that the people who are most likely to refuse a literal exegesis of one or both passages are those most likely, in a very contradictory way, to demand a very literal exegesis of their own concoction when it comes to their interpretation of passages, for example, on sexuality. Is it any coincidence that these self-styled ‘conservative evangelicals’ are also those most likely to reject a literal exegesis of the Eucharistic passages in the New Testament.
Both Jesus and the Pharisees regard the decision to provide the shewbread as righteous by both Jesus and the Pharisees.
The important points in this morning’s reading are not in the debate over the day on which the events took place, nor are they to be found in debating who knew who was once the high priest and when.
The important points in this morning’s reading are that the Sabbath is most sacred when it is about God and about people rather than about the minutiae of interpreting rules and regulations. And one of the most important emphases in Jesus’ ministry is to feed the hungry: the physically hungry with bread, and the spiritually hungry with him as the true Bread of Presence, the Bread of Life.
‘While Jesus was going through the grainfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSV) … walking through the fields in Comberford, Staffordshire (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 6 September 2025):
The theme this week (31 August to 6 September) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘A Faith that Listens and Grows’ (pp 34-35). This theme was introduced last Sunday with reflections from Soshi Kawashima, Seminarian, Diocese of Chubu, Nippon Sei Ko Kai (Anglican Church in Japan). Soshi took part in the Emerging Leaders Academy (ELA), a cross-cultural learning opportunity for young people across the Anglican Communion.
The USPG Prayer Diary today (Saturday 6 September 2025) invites us to pray:
Lord God, we ask for your protection and guidance over the ELA meeting this year in Kenya. Bless and inspire all who have gathered to deepen their understanding of you.
The Collect:
O God, you declare your almighty power
most chiefly in showing mercy and pity:
mercifully grant to us such a measure of your grace,
that we, running the way of your commandments,
may receive your gracious promises,
and be made partakers of your heavenly treasure; 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 of all mercy,
we your faithful people have celebrated that one true sacrifice
which takes away our sins and brings pardon and peace:
by our communion
keep us firm on the foundation of the gospel
and preserve us from all sin;
through Jesus Christ our Lord.
Additional Collect:
God of glory,
the end of our searching,
help us to lay aside
all that prevents us from seeking your kingdom,
and to give all that we have
to gain the pearl beyond all price,
through our Saviour Jesus Christ.
Collect on the Eve of Trinity XII:
Almighty and everlasting God,
you are always more ready to hear than we to pray
and to give more than either we desire or deserve:
pour down upon us the abundance of your mercy,
forgiving us those things of which our conscience is afraid
and giving us those good things
which we are not worthy to ask
but through the merits and mediation
of Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s reflections
Continued tomorrow
‘While Jesus was going through the grainfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSV) … walking through the fields along Cross in Hand Lane near Lichfield (Photograph: Patrick Comerford. 2025)
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
‘While Jesus was going through the grainfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSV) … following a public footpath through the fields in Comberford, Staffordshire (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and tomorrow is the Twelfth Sunday after Trinity (Trinity XII, 7 September 2025).
We are spending the weekend visiting family and friends in York, and later today I may visit Durham and Durham Cathedral. It means, of course, I am going to miss Το Στεκι Μασ / Our Place, the ‘pop-up’ coffee shop in the Greek Orthodox Church in Stony Stratford, from 10:30 to 3 pm today. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
The 12 loaves of shewbread or Bread of the Presence depicted in a fresco in the 17th century Kupa Synagogue in Kraków (Photograph: Patrick Comerford)
Luke 6: 1-5 (NRSVA):
6 One sabbath while Jesus was going through the cornfields, his disciples plucked some heads of grain, rubbed them in their hands, and ate them. 2 But some of the Pharisees said, ‘Why are you doing what is not lawful on the sabbath?’ 3 Jesus answered, ‘Have you not read what David did when he and his companions were hungry? 4 He entered the house of God and took and ate the bread of the Presence, which it is not lawful for any but the priests to eat, and gave some to his companions?’ 5 Then he said to them, ‘The Son of Man is lord of the sabbath.’
‘While Jesus was going through the cornfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSVA) … cornfields near Stoke Bruerne, Northamptonshire, with the tower of Saint Mary’s Church in the background (Photograph: Patrick Comerford)
Today’s Reflections:
There are two minor details that continue to puzzle me about this morning’s Gospel reading (Luke 6: 1-5).
On this Saturday morning, I am slightly puzzled about the timing or the day when this event takes place. The NRSV and NIV translations refer to ‘one sabbath’, although footnotes explain that other ancient authorities read ‘on the second first sabbath.’ The KJV and similar translations refer to ‘the second sabbath after the first’.
But the KJV is based on the Textus Receptus, and the phrase in question, ἐν σαββάτῳ δευτεροπρώτῳ (en sabbáto deuteropróto) only exists in the Textus Receptus, a later text, and not in the earlier manuscripts or the critical versions. The phrase is omitted by many manuscripts, including the Codex Sinaiticus and the Codex Vaticanus.
In any case, what day did this event occur on?
When was ‘the second first sabbath’ or ‘the second sabbath after the first’?
Is the second sabbath after the first not the third sabbath?
Because the Greek word δευτερόπρωτος (deuteróprotos) is limited to Luke 6: 1, it is not found in all the manuscripts – or in other, contemporary Greek texts – and it is difficult to define and impossible to agree on.
One suggestion is that it refers to the Sabbath following the first day of Passover or Pascha, the Festival of Unleavened Bread. Some of the other efforts to provide explanations include:
• the first Sabbath in the second year of a seven-year cycle comprising the period from one Sabbatical year to the other;
• the first Sabbath after the second day of Passover;
• the second Sabbath after the Passover has taken place;
• the first of the seven Sabbaths the people were to ‘count unto’ themselves from ‘the morrow after the sabbath’ until Pentecost (see Leviticus 23: 15);
• the first Sabbath in the Jewish religious calendar of the time – about the middle of March;
• the Sabbath during Shavuot, the Feast of Weeks;
• the first Sabbath in the civil year – about the middle of September;
• the Sabbath for the presentation of the second offering of the first fruits;
• or, simply, some ‘technical expression of the Jewish calendar’ – without asking or explaining what that may be.
Indeed, the term δευτερόπρωτος (deuteroprotos) is an awkward, clunky combination of the words δεύτερος (deuteros, ‘second’) and πρω̑τος (protos, ‘first’). Its use may point to unskilful work and textual emendation on the part of copyists. If so, then it is not necessary to try unravel this conundrum.
The phrase has confounded scholars from as early as the fourth century, when Jerome, in a letter to Nepotianus, confesses that he consulted Saint Gregory of Nazianzus, and was unable to determine what the phrase meant:
‘My teacher, Gregory of Nazianzus, when I once asked him to explain Luke’s phrase σάββατον δευτερόπρωτον, that is ‘the second-first Sabbath,’ playfully evaded my request saying: ‘I will tell you about it in church, and there, when all the people applaud me, you will be forced against your will to know what you do not know at all. For, if you alone remain silent, everyone will put you down for a fool’ (Jerome, Letter LII, 2).
I suppose I may simply accept it is not essential that we know the precise meaning of this calendar term. It is more important to get to heart of what this story is about.
The second minor detail that continues to puzzle me about this morning’s Gospel reading is why Luke’s account does not include a peculiar detail in Saint Mark’s version of this event (Mark 2: 23-30).
In Saint Mark’s account, Jesus and his disciples are criticised for ‘harvesting grain’ on the Sabbath. They are simply plucking some heads of grain to munch on as they walk through a grainfield (verse 23). When the disciples are challenged about what they are doing on the Sabbath, Jesus cites an event in I Samuel 21: 1-6, and refers to a time when ‘Abiathar was high priest’.
In that event, David and his men ate the 12 loaves of shewbread from the tabernacle in Nob. David approaches Ahimelech the priest in Nob and asks for food for his men They were on the run from King Saul, but David keeps that fact from Ahimelech. Ahimelech gives David some of the ‘bread of the Presence’ (verse 6) and then, at David’s request, gives him Goliath’s sword, which was being kept in Nob (verses 8-9).
Later, when Saul summons the priests to Gibeah to question them, Ahimelech is the priests’ spokesman (I Samuel 22: 6-14). The passage implies that Ahimelech is the chief priest during the time David fled from Saul. Abiathar fled to join David and served as his priest all through David’s years of wandering and exile. He was appointed high priest after David became king, and he shared the high priesthood with Zadok, Saul’s appointee, until David’s death.
Neither Matthew (Matthew 12: 1-8) nor Luke mention Abiathar. Did Matthew and Luke eliminate the reference to Abiathar, realising there was an error in the original source?
To explain why in Saint Mark’s account Jesus refers to Abiathar as the high priest, several theories are put forward, although each one is equally tortuous and difficult. They include:
• Since Abiathar was the son of Ahimelech, it is possible that both men took part in high priestly duties.
• Abiathar was more closely associated with David than Ahimelech and was a long-time high priest during David’s reign.
• Abiathar, being present in Nob when David visited the tabernacle, is called the ‘high priest’ in anticipation of his future title.
Each explanation is eager to avoid accepting a literal reading of the conflicting or irreconcilable texts. To accept that there is a conflict between the passages means accepting that I Samuel is wrong, that Mark’s text is wrong, or that Jesus has made an historical error.
In addition, this event took place not in ‘the house of God’ (verse 4), for the Temple in Jerusalem had not yet been built, but in ‘the Tent of Meeting’.
It is interesting that the people who are most likely to refuse a literal exegesis of one or both passages are those most likely, in a very contradictory way, to demand a very literal exegesis of their own concoction when it comes to their interpretation of passages, for example, on sexuality. Is it any coincidence that these self-styled ‘conservative evangelicals’ are also those most likely to reject a literal exegesis of the Eucharistic passages in the New Testament.
Both Jesus and the Pharisees regard the decision to provide the shewbread as righteous by both Jesus and the Pharisees.
The important points in this morning’s reading are not in the debate over the day on which the events took place, nor are they to be found in debating who knew who was once the high priest and when.
The important points in this morning’s reading are that the Sabbath is most sacred when it is about God and about people rather than about the minutiae of interpreting rules and regulations. And one of the most important emphases in Jesus’ ministry is to feed the hungry: the physically hungry with bread, and the spiritually hungry with him as the true Bread of Presence, the Bread of Life.
‘While Jesus was going through the grainfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSV) … walking through the fields in Comberford, Staffordshire (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 6 September 2025):
The theme this week (31 August to 6 September) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘A Faith that Listens and Grows’ (pp 34-35). This theme was introduced last Sunday with reflections from Soshi Kawashima, Seminarian, Diocese of Chubu, Nippon Sei Ko Kai (Anglican Church in Japan). Soshi took part in the Emerging Leaders Academy (ELA), a cross-cultural learning opportunity for young people across the Anglican Communion.
The USPG Prayer Diary today (Saturday 6 September 2025) invites us to pray:
Lord God, we ask for your protection and guidance over the ELA meeting this year in Kenya. Bless and inspire all who have gathered to deepen their understanding of you.
The Collect:
O God, you declare your almighty power
most chiefly in showing mercy and pity:
mercifully grant to us such a measure of your grace,
that we, running the way of your commandments,
may receive your gracious promises,
and be made partakers of your heavenly treasure; 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 of all mercy,
we your faithful people have celebrated that one true sacrifice
which takes away our sins and brings pardon and peace:
by our communion
keep us firm on the foundation of the gospel
and preserve us from all sin;
through Jesus Christ our Lord.
Additional Collect:
God of glory,
the end of our searching,
help us to lay aside
all that prevents us from seeking your kingdom,
and to give all that we have
to gain the pearl beyond all price,
through our Saviour Jesus Christ.
Collect on the Eve of Trinity XII:
Almighty and everlasting God,
you are always more ready to hear than we to pray
and to give more than either we desire or deserve:
pour down upon us the abundance of your mercy,
forgiving us those things of which our conscience is afraid
and giving us those good things
which we are not worthy to ask
but through the merits and mediation
of Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s reflections
Continued tomorrow
‘While Jesus was going through the grainfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSV) … walking through the fields along Cross in Hand Lane near Lichfield (Photograph: Patrick Comerford. 2025)
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
‘While Jesus was going through the grainfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSV) … following a public footpath through the fields in Comberford, Staffordshire (Photograph: Patrick Comerford)
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