Bicester in Oxfordshire dates back to the days of the Roman presence in ancient Britain (Photograph: Patrick Comerford, 2025)
Patrick Comerford
While the sun continues to shine, I continue to enjoy exploring the charming towns and villages that are within a short bus journey from Stony Stratford or Milton Keynes, enjoying the buildings and architecture, churches and market squares, scattered across the countryside of Buckinghamshire and the neighbouring counties of Oxfordshire, Northamptonshire, Bedfordshire, and even further afield.
I regularly pass through the market town of Bicester on my way to and from Oxford. It is in north Oxfordshire, about 18 km (11 miles) north-east of Oxford, and close to the borders of Buckinghamshire and Northamptonshire boundaries. But until recently, I had never got off the bus at Bicester, deterred by the supposed attractions of the shopping centre that has taken the name of Bicester Village.
I realised, of course, that I was being unkind to the real, original town centre, which is a designated conservation area, with its own local market, independent shops and restaurants that are probably never noticed by the shoppers in search of labels and brand names. Indeed, I imagine, many of those brand-name shoppers have real difficulties when it comes to pronouncing Bicester, alongside tongue twisters like Gloucester and Worcester.
Bicester is close to the point where two Roman roads met (Photograph: Patrick Comerford, 2025)
Despite the brash modernity and supposed attractions of the shopping centre – which I have only seen from buses between Buckingham and Oxford – Bicester dates back to the days of the Roman presence in ancient Britain.
The town is close to the point where two Roman roads met: Akeman Street, an east/west route between St Albans and Cirencester, and a north/south route between Dorchester and Towcester, that lies under Queen’s Avenue. There was a Roman fort at Alchester, 3 km (2 miles) south-west of Bicester, and one local source describes Alchester as ‘a kind of Roman Aldershot’.
There are several theories to explain the origin of the name of Bicester. One theory says it may be derived from a personal name Beorna, meaning the ‘Fort of the Warriors’. Another says the name is derived from the Latin for Bi-cester meaning ‘two forts’, referring to Alchesterand Chesterton.
The West Saxons established a settlement in the 6th century close to these ancient routes. Bicester has been inhabited since the mid-7th century and early forms of the name include Berncestre, Burencestre, Burcester, Biciter and Bissiter.
Saint Edburg’s Church was founded as a minster in Bicester, perhaps in the mid-seventh century (Photograph: Patrick Comerford, 2025)
Saint Edburg’s Church was founded as a minster in Bicester, perhaps in the mid-seventh century after Saint Birinus converted Cynegils, King of Wessex, following their meeting near Blewbury. The site was just east of the old Roman road between Dorchester and Towcester.
The first church served the inhabitants of a growing Saxon settlements on either side of the River Bure, and was a mission centre for the surrounding countryside.
Archaeological excavations at Yard identified the boundary of the ecclesiastical enclosure boundary, and a large burial site with Saxon graves suggesting a much larger churchyard has been excavated on the site of the Roman Catholic Church car park almost opposite Saint Edburg’s.
Market Square dates from the market charter granted to Bicester by Henry III in 1239 (Photograph: Patrick Comerford, 2025)
The first documentary reference to Bicester is in the Domesday Book in 1086, when it is recorded as Berencestra. The two manors of Bicester and Wretchwick were held by Robert D’Oyly who built Oxford Castle. The town grew as twin settlements on opposite banks of the River Bure, a tributary of the Ray, Cherwell, and ultimately the River Thames.
By the end of the 13th century, Bicester was the centre of a deanery of 33 churches. The remains of an Augustinian priory founded by Gilbert Bassett ca 1183 survive in the town centre. The walled priory enclosure lay just south of the church. The gatehouse was on the site of ‘Chapter and Verse’ guesthouse in Church Lane, and Saint Edburg’s House is built partly on the site of the large priory church.
Market Square dates from the market charter granted by Henry III in 1239. Early charters encouraged Bicester to develop as a trading centre, and a market and fair were established by the mid-13th century.
No 47 Market Square is a striking, former merchant’s house dating from 1698 (Photograph: Patrick Comerford, 2025)
Market Square is a typical mediaeval, triangular-shaped market square, playing a defensive role in the absence of a town wall. It once included a town hall, slaughterhouse and meat market, stocks and a whipping post, formerly the ‘Shambles’. Later additions included a drinking fountain, weighbridge and air-raid shelter.
The core of the modern street plan in the town centre was established in mediaeval times and many of the buildings date back to the late 16th to 18th centuries.
The King’s Arms on Market Square dates from the 18th century (Photograph: Patrick Comerford, 2025)
On Market Square, No 17 is a 17th century timber-framed, gable fronted house, with an original cobbled path to the rear yard for horses. The refurbished bay window conceals a grill that indicates the large cellars that were under these old buildings.
No 47 Market Square is a striking, former merchant’s house and business premises dating from 1698 and indicating wealth and status. There are oval windows under the turret, including one that is blind, a ball pinnacle and a weather vane with a running fox.
Nos 46, 48 and 51 Market Square form an Island Block, and date from the late 16th, 17th and 18th centuries. Nos 48 and 51 were probably built as one two-storey house with an attic, while No 46 is a slightly later addition. A rare six-light window in No 51 is probably from the early 18th century indicating its long-term use as a shop.
The King’s Arms on Market Square dates from the 18th century, but has an earlier, timber-framed building concealed behind its much-altered façade. It was once one of the principal coaching inns in the town, later hosted public meetings and was once the centre for the Bicester Hunt.
The Old Courthouse on Sheep Street was built in 1864 (Photograph: Patrick Comerford, 2025)
Sheep Street dates from a Friday market granted in 1441, probably for cattle and sheep. It was once known as Saint John the Baptist Street, and its street plan has changed little since mediaeval times.
The Old Courthouse on Sheep Street was built in 1864. The former county courthouse is in the mediaeval Gothic revival style, with 13th century style stone tracery and 15th century style lower windows. The archway over the main entrance door is modelled on one at Caernarfon Castle.
A surviving thatched house at King’s End in Bicester (Photograph: Patrick Comerford, 2025)
Two separate manors emerged in Bicester, Bury End and Nuns Place, later known as Market End and King’s End, and the effectively divided the town into two distinct areas.
The two townships of King’s End and Market End developed their own distinct features. Inns, shops and high status houses clustered around the triangular Market Square, while King’s End had a substantially lower population and none of the commercial bustle found on the other side of the Bure.
Causeway was reputedly laid out by the monks from Bicester Priory, linking the King’s End and Market End manors and providing access to the market.
The old police house and courthouse on Church Street, Bicester (Photograph: Patrick Comerford, 2025)
Sir Thomas Stanley, 1st Earl of Derby, who married Lady Margaret Beaufort, mother of Henry VII, was the lord of the manor of Market End in the late 15th century. Stanley crowned the new king on battlefield at Bosworth in 1485, and as the step-father of Henry VII he was granted many manors.
Henry Stanley, 4th Earl of Derby, bequeathed the manor to his second son, William Stanley, in 1593. William Stanley, who became the 6th Earl of Derby in 1594, sold a 9,999-year lease to the 31 principal tenants in 1597. This in effect gave the Market End manorial rights to the leaseholders.
The leaseholders elected a bailiff to receive the profits from the bailiwick, mainly from the administration of the market, and the bailiff’s title gave rise to what became known as the Bailiwick of Bicester Market End.
By 1752, all of the original leases were in the hands of ten men, who leased the bailiwick control of the market to two local tradesmen. The bailiwick lessees promoted a much less regulated market than those found in other boroughs. Away from the market, Sheep Street was considered 'very respectable' but its northern end at Crockwell was inhabited by the poorest inhabitants in overcrowded living conditions.
Bicester House, on the site of the mediaeval manor house of the Nuns of Markyate, was the manor house of King’s End (Photograph: Patrick Comerford, 2025)
Bicester House, on the site of the mediaeval manor house of the Nuns of Markyate, became the home of the Coker family, who were lords of the manor of King’s End from 1584. The house was rebuilt in the early 18th century, and was remodelled in the 1780s, was rebuilt in a Georgian style following a fire in the 1820s.
When the Cokers demolished a range of buildings on the north side of King’s End Green, enlarged the park and surrounded it with a wall, the road that followed the line of the Roman road was lost, and traffic was diverted at the Fox Inn through King’s End, across the Causeway to Market Square and Sheep Street before returning to the Roman road north of Crockwell.
Until the early 19th century, the road from the market place to King’s End ran through a ford of the Bure brook and on to the narrow embanked road across the boggy valley. The Causeway became the focus for development from the late 18th century on each side of the road to form building platforms.
Hometree House on London Road was once Bicester Hall and has been a hospital and a school (Photograph: Patrick Comerford, 2025)
Hometree House on London Road dates from the early 19th century. It was once Bicester Hall, the hunting box of the Earl of Cottenham, Master of Bicester Hunt. It was a convalescent hospital run by the Red Cross from 1914, and later was Bicester County (then Grammar) School in 1924-1963.
The railway came to Bicester in 1850 and 1910, stimulating further economic development and growth.
An airfield built north of the town during World War I became an RAF station and is now Bicester Airfield. Bicester experienced significant growth in the 20th century, due partly to its strategic military role.
Today, Bicester is one of the fastest-growing towns in Oxfordshire, and its population is expected to reach 50,000. It has Garden Town status since 2014, but also lies within the Oxford-Cambridge Arc, a nationally designated area for growth and development. It is on the route of the East West Rail being built to link Oxford with Milton Keynes and Cambridge.
Hopefully, the East West Rail opens in time for me to make use of it, making it easier travel to Oxford and Cambridge, and to Bicester too. As for Saint Edburg’s Church, more about that tomorrow, hopefully.
The sheep sculpture on Sheep Street, Bicester (Photograph: Patrick Comerford, 2025)
27 September 2025
Daily prayer in Ordinary Time 2025:
138, Saturday 27 September 2025
A mask for the Carnival in Venice … do we hide our personae behind masks before other people … before God? (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar and tomorrow is the Fifteenth Sunday after Trinity (Trinity XV, 28 September). Wednesday, Friday and Saturday in this week in the Church Calendar have been known as Ember Days.
The calendar of the Church of England in Common Worship today remembers Saint Vincent de Paul (1581-1660), founder of the Congregation of the Mission (Lazarists).
These are the ‘Ten Days of Awe’ or the High Holy Days in the Jewish calendar, and this Sabbath between Rosh Hashanah and Yom Kippur is known as Shabbat Shuvah (שבת שובה), Sabbath of Return, or Shabbat Teshuvah (שבת תשובה), Sabbath of Repentance. Its name derives from the special Haftorah reading, from the prophet Hosea, that begins with the words: ‘Shuvah Yisrael’ (‘Return, O Israel’).
Before today begins, I am taking some quiet time this morning to give thanks, and 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.
Souvenir masks from a stall in Venice … do we hide our personae behind masks before other people … before God? (Photograph: Patrick Comerford)
Luke 9: 43b-45 (NRSVA):
43b While everyone was amazed at all that he was doing, he said to his disciples, 44 ‘Let these words sink into your ears: The Son of Man is going to be betrayed into human hands.’ 45 But they did not understand this saying; its meaning was concealed from them, so that they could not perceive it. And they were afraid to ask him about this saying.
Masks made of olive wood in a shop in Rethymnon … do we hide our personae behind masks before other people … before God? (Photograph: Patrick Comerford)
Today’s Reflection:
In today’s Gospel reading (Luke 9: 43b-45), after Saint Peter’s profound confession of faith following the Transfiguration, and the stern order and command to the disciples not to tell anyone what has been seen and said, we hear how the disciples hear Jesus but do understand what he is saying, nor can they perceive what he means, and they are afraid to ask him to explain what he is saying.
When the disciples find that the meaning of what Jesus says is concealed from them, the word that is used, παρακαλύπτω (parakalýptō) is a rare word in the Bible. It does not refer to some sacred or religious mystery but to something that is hidden, covered alongside or front of someone, something that has a veil pulled over it, to cover it up, to cover over, to hide or conceal it, perhaps even to disguise it. In its use in classical Greek literature it can mean to cover by hanging, to disguise, to set aside, to ignore, or it can be used when talking about covering one’s face.
A similar word παρακάλυμμα (parakálymma) is used for anything that is hung up beside or hung up before something to cover it, a covering or curtain.
The Carnival of Venice (Carnevale di Venezia), which takes place in the days before Lent, is known everywhere for its elaborate masks. It grew in prestige and developed in its revelry in the 17th and 18th centuries, to the point that it became a symbol of licence and pleasure.
Mask-makers (mascherari) had a special position in Venetian society, with their own laws and their own guild. But the masks allowed many people to spend a large part of the year in disguise, hiding their secret lifestyles. When the Emperor Francis II occupied Venice, he outlawed the festival in 1797 and masks were strictly forbidden.
It was not until 1979 that the Carnival was revived in Venice. With it came the revival of the tradition of making carnival masks, and one of the most important events at the Carnival is the contest for la maschera più bella (‘the most beautiful mask’).
So often, we all have our own masks. We are afraid that others might see us or get to know us as we really are. We hide behind a persona, which is the Latin word for a theatrical mask. We are worried, ‘What if someone saw me for who I truly am?’ ‘What if they came face-to-face with what I am really like?’
But the Transfiguration invites us to a mutual face-to-face encounter with the living God. The inner circle of disciples, Peter, James and John, have ascended the mountain with Christ, and in the clouds they saw who he truly is: he is the God of Moses and Elijah, and the vision is so dazzling that they are dazzled and overshadowed by the cloud.
When they come back down the mountain, like Moses, there is a great crowd waiting for the healing that restores them to their place in the covenant with God.
The original Greek word for Transfiguration in the Gospels is μεταμόρφωσις (metamorphosis), which means ‘to progress from one state of being to another.’ Consider the metamorphosis of the chrysalis into the butterfly. Saint Paul uses this same word (μεταμόρφωσις) when he describes how the Christian is to be transfigured, transformed, into the image of Christ (II Corinthians 3: 18), he uses the word ‘icon’ of Christ.
The Transfiguration reveals not just who Christ should truly be in our eyes, but who we should be truly in God’s eyes. It is a reminder of our ultimate destiny, the ultimate destiny of all people and all creation – to be transformed and glorified by the majestic splendour of God himself. The Transfiguration points to the fulfilment of the Kingdom of God, when all of creation shall be transfigured and filled with light.
The Transfiguration is not just an Epiphany or Theophany moment for Christ, with Peter, James and John as onlookers. The Transfiguration is a story too of a miracle that reminds us of how God sees us in God’s own image and likeness, and how God sees us for who we are and who we are going to be, no matter how others see us, no matter how others dismiss us, not matter how others fail to understand us.
Throughout life, there is a temptation to accept our human nature as it appears now. But the Transfiguration of Christ offers the opportunity to look at ourselves not only as we are now, but take stock of what happened in the past that made us so, and to grasp the promise of what we can be in the future.
In the present and in the future, can we take ownership of who we have been as a child. Do we remember always that we are made in the image and likeness of God? As Saint Paul reminds us, we are icons of Christ.
We need no masks, no personae, in God’s presence. God sees us as we are: made in his own image and likeness, sees us for who we were, who we are and who we are going to be, no matter how others see us, no matter how others dismiss us.
No matter what others say about you, how others judge you, how others gossip or talk about you, how others treat you, God sees your potential, God sees in you God’s own image and likeness. God sees through all our masks and sees an icon of Christ. God knows you are beautiful inside and loves you, loves you for ever, as though you are God’s only child.
We are his beloved children in whom he is well pleased.
The Transfiguration depicted in the Church of the Transfiguration in Piskopianó, in the hills above Hersonissos in Crete (Photograph: Patrick Comerford; click on image for full-screen viewing)
Today’s Prayers (Saturday 27 September 2025):
The theme this week (21 to 27 September) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘Malayiaha Jesus: The Co-Sufferer’ (pp 40-41). This theme was introduced last Sunday with Reflections from the Revd Rajendran Ruben Pradeep, Vicar of Holy Trinity Church, Nuwara Eliya, Diocese of Colombo, Church of Ceylon (Sri Lanka).
The USPG Prayer Diary today (Saturday 27 September 2025) invites us to pray:
Heavenly Father, thank you for giving The Revd Ruben a heart for ministry among plantation communities. Grant him strength, wisdom, and compassion as he serves your people.
The Collect:
Merciful God,
whose servant Vincent de Paul,
by his ministry of preaching and pastoral care,
brought your love to the sick and the poor:
give to all your people a heart of compassion
that by word and action they may serve you
in serving others in their need;
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.
Collect (for the ministry of all Christian people):
Almighty and everlasting God,
by whose Spirit the whole body of the Church
is governed and sanctified:
hear our prayer which we offer for all your faithful people,
that in their vocation and ministry
they may serve you in holiness and truth
to the glory of your name;
through our Lord and Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Merciful God,
who gave such grace to your servant Vincent de Paul
that he served you with singleness of heart
and loved you above all things:
help us, whose communion with you
has been renewed in this sacrament,
to forsake all that holds us back from following Christ
and to grow into his likeness from glory to glory;
through Jesus Christ our Lord.
The Post Communion Prayer (Ember Days):
Heavenly Father,
whose ascended Son gave gifts of leadership and service to the Church:
strengthen us who have received this holy food
to be good stewards of your manifold grace,
through him who came not to be served but to serve,
and give his life as a ransom for many,
Jesus Christ our Lord.
Collect on the Eve of Trinity XV:
God, who in generous mercy sent the Holy Spirit
upon your Church in the burning fire of your love:
grant that your people may be fervent
in the fellowship of the gospel
that, always abiding in you,
they may be found steadfast in faith and active in service;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s Reflections
Continued Tomorrow
Masks in a shop window in Venice … do we hide our personae behind masks before other people … before God? (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 tomorrow is the Fifteenth Sunday after Trinity (Trinity XV, 28 September). Wednesday, Friday and Saturday in this week in the Church Calendar have been known as Ember Days.
The calendar of the Church of England in Common Worship today remembers Saint Vincent de Paul (1581-1660), founder of the Congregation of the Mission (Lazarists).
These are the ‘Ten Days of Awe’ or the High Holy Days in the Jewish calendar, and this Sabbath between Rosh Hashanah and Yom Kippur is known as Shabbat Shuvah (שבת שובה), Sabbath of Return, or Shabbat Teshuvah (שבת תשובה), Sabbath of Repentance. Its name derives from the special Haftorah reading, from the prophet Hosea, that begins with the words: ‘Shuvah Yisrael’ (‘Return, O Israel’).
Before today begins, I am taking some quiet time this morning to give thanks, and 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.
Souvenir masks from a stall in Venice … do we hide our personae behind masks before other people … before God? (Photograph: Patrick Comerford)
Luke 9: 43b-45 (NRSVA):
43b While everyone was amazed at all that he was doing, he said to his disciples, 44 ‘Let these words sink into your ears: The Son of Man is going to be betrayed into human hands.’ 45 But they did not understand this saying; its meaning was concealed from them, so that they could not perceive it. And they were afraid to ask him about this saying.
Masks made of olive wood in a shop in Rethymnon … do we hide our personae behind masks before other people … before God? (Photograph: Patrick Comerford)
Today’s Reflection:
In today’s Gospel reading (Luke 9: 43b-45), after Saint Peter’s profound confession of faith following the Transfiguration, and the stern order and command to the disciples not to tell anyone what has been seen and said, we hear how the disciples hear Jesus but do understand what he is saying, nor can they perceive what he means, and they are afraid to ask him to explain what he is saying.
When the disciples find that the meaning of what Jesus says is concealed from them, the word that is used, παρακαλύπτω (parakalýptō) is a rare word in the Bible. It does not refer to some sacred or religious mystery but to something that is hidden, covered alongside or front of someone, something that has a veil pulled over it, to cover it up, to cover over, to hide or conceal it, perhaps even to disguise it. In its use in classical Greek literature it can mean to cover by hanging, to disguise, to set aside, to ignore, or it can be used when talking about covering one’s face.
A similar word παρακάλυμμα (parakálymma) is used for anything that is hung up beside or hung up before something to cover it, a covering or curtain.
The Carnival of Venice (Carnevale di Venezia), which takes place in the days before Lent, is known everywhere for its elaborate masks. It grew in prestige and developed in its revelry in the 17th and 18th centuries, to the point that it became a symbol of licence and pleasure.
Mask-makers (mascherari) had a special position in Venetian society, with their own laws and their own guild. But the masks allowed many people to spend a large part of the year in disguise, hiding their secret lifestyles. When the Emperor Francis II occupied Venice, he outlawed the festival in 1797 and masks were strictly forbidden.
It was not until 1979 that the Carnival was revived in Venice. With it came the revival of the tradition of making carnival masks, and one of the most important events at the Carnival is the contest for la maschera più bella (‘the most beautiful mask’).
So often, we all have our own masks. We are afraid that others might see us or get to know us as we really are. We hide behind a persona, which is the Latin word for a theatrical mask. We are worried, ‘What if someone saw me for who I truly am?’ ‘What if they came face-to-face with what I am really like?’
But the Transfiguration invites us to a mutual face-to-face encounter with the living God. The inner circle of disciples, Peter, James and John, have ascended the mountain with Christ, and in the clouds they saw who he truly is: he is the God of Moses and Elijah, and the vision is so dazzling that they are dazzled and overshadowed by the cloud.
When they come back down the mountain, like Moses, there is a great crowd waiting for the healing that restores them to their place in the covenant with God.
The original Greek word for Transfiguration in the Gospels is μεταμόρφωσις (metamorphosis), which means ‘to progress from one state of being to another.’ Consider the metamorphosis of the chrysalis into the butterfly. Saint Paul uses this same word (μεταμόρφωσις) when he describes how the Christian is to be transfigured, transformed, into the image of Christ (II Corinthians 3: 18), he uses the word ‘icon’ of Christ.
The Transfiguration reveals not just who Christ should truly be in our eyes, but who we should be truly in God’s eyes. It is a reminder of our ultimate destiny, the ultimate destiny of all people and all creation – to be transformed and glorified by the majestic splendour of God himself. The Transfiguration points to the fulfilment of the Kingdom of God, when all of creation shall be transfigured and filled with light.
The Transfiguration is not just an Epiphany or Theophany moment for Christ, with Peter, James and John as onlookers. The Transfiguration is a story too of a miracle that reminds us of how God sees us in God’s own image and likeness, and how God sees us for who we are and who we are going to be, no matter how others see us, no matter how others dismiss us, not matter how others fail to understand us.
Throughout life, there is a temptation to accept our human nature as it appears now. But the Transfiguration of Christ offers the opportunity to look at ourselves not only as we are now, but take stock of what happened in the past that made us so, and to grasp the promise of what we can be in the future.
In the present and in the future, can we take ownership of who we have been as a child. Do we remember always that we are made in the image and likeness of God? As Saint Paul reminds us, we are icons of Christ.
We need no masks, no personae, in God’s presence. God sees us as we are: made in his own image and likeness, sees us for who we were, who we are and who we are going to be, no matter how others see us, no matter how others dismiss us.
No matter what others say about you, how others judge you, how others gossip or talk about you, how others treat you, God sees your potential, God sees in you God’s own image and likeness. God sees through all our masks and sees an icon of Christ. God knows you are beautiful inside and loves you, loves you for ever, as though you are God’s only child.
We are his beloved children in whom he is well pleased.
The Transfiguration depicted in the Church of the Transfiguration in Piskopianó, in the hills above Hersonissos in Crete (Photograph: Patrick Comerford; click on image for full-screen viewing)
Today’s Prayers (Saturday 27 September 2025):
The theme this week (21 to 27 September) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘Malayiaha Jesus: The Co-Sufferer’ (pp 40-41). This theme was introduced last Sunday with Reflections from the Revd Rajendran Ruben Pradeep, Vicar of Holy Trinity Church, Nuwara Eliya, Diocese of Colombo, Church of Ceylon (Sri Lanka).
The USPG Prayer Diary today (Saturday 27 September 2025) invites us to pray:
Heavenly Father, thank you for giving The Revd Ruben a heart for ministry among plantation communities. Grant him strength, wisdom, and compassion as he serves your people.
The Collect:
Merciful God,
whose servant Vincent de Paul,
by his ministry of preaching and pastoral care,
brought your love to the sick and the poor:
give to all your people a heart of compassion
that by word and action they may serve you
in serving others in their need;
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.
Collect (for the ministry of all Christian people):
Almighty and everlasting God,
by whose Spirit the whole body of the Church
is governed and sanctified:
hear our prayer which we offer for all your faithful people,
that in their vocation and ministry
they may serve you in holiness and truth
to the glory of your name;
through our Lord and Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Merciful God,
who gave such grace to your servant Vincent de Paul
that he served you with singleness of heart
and loved you above all things:
help us, whose communion with you
has been renewed in this sacrament,
to forsake all that holds us back from following Christ
and to grow into his likeness from glory to glory;
through Jesus Christ our Lord.
The Post Communion Prayer (Ember Days):
Heavenly Father,
whose ascended Son gave gifts of leadership and service to the Church:
strengthen us who have received this holy food
to be good stewards of your manifold grace,
through him who came not to be served but to serve,
and give his life as a ransom for many,
Jesus Christ our Lord.
Collect on the Eve of Trinity XV:
God, who in generous mercy sent the Holy Spirit
upon your Church in the burning fire of your love:
grant that your people may be fervent
in the fellowship of the gospel
that, always abiding in you,
they may be found steadfast in faith and active in service;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s Reflections
Continued Tomorrow
Masks in a shop window in Venice … do we hide our personae behind masks before other people … before God? (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
Subscribe to:
Posts (Atom)