Saint Joseph’s Church in Thame, Oxfordshire, was designed by John D Holmes and was built in 1996-1997 (Photograph: Patrick Comerford, 2025)
Patrick Comerford
After visiting Saint Mary’s Church, the mediaeval Church of England in Thame, I visited Saint Joseph’s Roman Catholic Church on Brook Lane. It is a modern church, built in 1996-1997, but the church also led to me learning more about the traditions and stories surrounding the Roman Catholic presence in the south Oxfordshire market town.
There were few Roman Catholics in the Thame area in the centuries after the Reformation, although at times they may have had a safe house at Thame Park.
Roman Catholic worship is known to have taken place at Thame Park in the early 17th century, when Lady Agnes Wenman lived there. She was a Catholic and the wife of Sir Richard Wenman (1573-1640), who was later given the Irish peerage titles of Baron Wenman of Kilmainham, Co Meath, and Viscount Wenman of Tuam, Co Galway, in 1628.
Agnes Wenman came from a Catholic family and was the daughter of Sir George Fermor of Easton Neston, near Towcester, Northamptonshire, and his wife Mary, daughter and heiress of Thomas Curzon and a god-daughter and maid of honour of Mary I of England.
The Jesuit missionary priest John Gerard had stayed as her guest disguised as a layman, and she was a friend of Elizabeth Vaux, a sister-in-law of Anne Vaux, an ally of Henry Garnet, the Jesuit priest. This led to suspicions that she was involved in the Gunpowder Plot in 1605, and both she and her husband were questioned separately in December 1605m but Henry Garnet was executed in May 1606. Agnes Wenman died in 1617.
Inside Saint Joseph’s Church, Thame, looking towards the liturgical east (Photograph: Patrick Comerford, 2025)
In the following century, another Lady Wenman was also a prominent Roman Catholic at Thame Park. Lady Eleanor Bertie (1737-1804) was a daughter of Willoughby Bertie, 3rd Earl of Abingdon, who was suspected of having Jacobite sympathies. She was brought up a Catholic by her mother, Anna Maria Collins, and at the age of 29 she married the 24-year-old Philip Wenman, 7th and last Viscount Wenman, in 1766.
The Roman Catholic population of Thame in 1767 was five: Lady Eleanor Wenman, her sister, her two servants and a hatter’s widow. Lady Eleanor allowed Mass to be celebrated in the chapel at Thame Park, with the approval of her husband, and she supported a number of Jesuit chaplains at Thame Park, including Father Bernard Cassidy (1713-1788), also known as Bernard Stafford. He was from Ireland and had been the Jesuit Superior in Oxford from 1771. When he died, he was buried in the chapel at Thame Park.
The last chaplain at Thame Park, Father William Hothersoll, left in 1799 to join a fellow Jesuit priest at Saint Clement’s in Oxford, after the Catholic mission moved there. Eleanor Wenman died in 1804. The date of the last Roman Catholic mass at Thame Park chapel is not known. The chapel at Thame Park was substantially renovated and enlarged in 1836 and became an Anglican chapel.
Inside Saint Joseph’s Church, Thame, looking towards the liturgical west end (Photograph: Patrick Comerford, 2025)
For a while, the town welcomed French priests escaping persecution during the French Revolution. But there was no formal Catholic provision in Thame until the early 20th century.
Colonel Harman Grisewood and his Roman Catholic wife open the chapel in the grounds of the Prebendal House in Thame on 5 January 1913 as the Chapel of the Holy Family. Father Randolph Traill was sent by the Diocese of Birmingham to begin a mission in the area, and he living in the Prebendal Lodge in 1920. The chapel within the grounds of the Prebendal House is thought to have been built ca 1234.
The Grisewood family left the Prebendal by 1924. Colonel Grisewood’s son, Harman Joseph Gerard Grisewood (1908-1997), had a long career with the BBC. In his autobiography, One Thing at a Time (1968), he recalled his Catholic childhood in the 1910s and 1920s in the rambling 13th century house at Thame, with its own chapel and its own resident priest, Father Traill.
He recalled a terrifying incident when one day he and his brother, on an outing with their nanny and a nursemaid, were stoned in their prams by villagers as they approached Saint Mary’s Church of England parish church.
A new church was built in in Brook Lane, Thame, in August 1922, and was dedicated to Saint Joseph. Father Traill brought a statue of Saint Joseph from the Prebendal chapel to the new church.
The population of Thame started to grow rapidly after World War II as employment changed from farming to engineering, and by 1958 the parish numbered 270 people. Saint Joseph’s Hall, a prefabricated timber building was built beside the church in 1963 as a parish hall.
The church was extended in 1972 and 1983, but the town grew rapidly yet again in the 1980s, bringing increased pressures for a larger church. Building work on a new church began in September 1996, the church from 1922 was demolished in January 1997, and the new church was – completed in June 1997. Many of the stained glass windows in the original church were preserved and restored in the new church.
The church was blessed and opened by Archbishop Maurice Couve de Murville of Birmingham on 20 June 1997.
Saint Luke and Saint John depicted in a window in Saint Joseph’s Church, Thame (Photograph: Patrick Comerford, 2025)
Saint Joseph’s Church in Thame is one of the newer churches in the Archdiocese of Birmingham. It has a traditional design, with a large, well-lit interior and furnishings and stained glass of some quality.
The new church and parish rooms were designed by the architect John D Holmes. The church faces south, has a spacious, well-lit interior and high-quality furnishings and stained glass. This description follows conventional liturgical orientation.
The church has brick-faced walls in stretcher bond with a slate roof. The plan is nearly square, with a narrower sanctuary in the liturgical east. There are two cross-roofs over each side with large windows. At the east end of the nave roof is a small flèche. There are diamond-shaped windows in the apex of east and west gables.
The entrance is in a link building at the liturgical west that leads into a narthex connecting the church and the parish hall. A large slate plaque commemorating the opening of the church is set below a window beside the entrance.
An abstract design in a window on the (liturgical) south side of Saint Joseph’s Church (Photograph: Patrick Comerford, 2025)
The four-bay interior has a boarded timber ceiling on laminated timber portal frames. The dadoes under the windows, the west wall and the east chancel arch are all of brown exposed brick. The chancel is plastered, with a timber ceiling.
The sanctuary furnishings are by David John in matching stone. The semi-circular sanctuary steps project beyond the chancel arch. A modern crucifix hangs above the tabernacle. The font at the west end has a circular bowl on a square stem.
All the windows have stained glass by Bowman’s Stained Glass of Aylesbury (1997). Those at the north-west, north-east, south-east and to the sides of the sanctuary depict the Sacred Heart, Our Lady of Thame, apostles, evangelists and saints, while those to the north and south are largely abstract. The small gable window at the west depicts the Ecce Homo, and the east window the dove of the Holy Spirit. There is an etched glass screen at the narthex.
Saint Joseph’s Cottage near Saint Joseph’s Church was once a convent for the Sisters of Providence (Photograph: Patrick Comerford, 2025)
Saint Joseph’s Cottage nearby was once a convent for the Sisters of Providence, who ran a nursing home and care facilities and provided support for a local hospice. The legacy of the convent and the sisters continues through a local foundation, the Foundation for the Sisters of Providence.
As for the chapel at the Prebendal House, it is still in private hands but it no longer functions as a chapel.
• The Sunday Masses in Saint Joseph’s Church, Thame, are: 6 pm Saturday, Vigil Mass; 9 am and 11 am, Sunday. The Parish Priest is Father Michael Puljic.
The sanctuary furnishings in Saint Joseph’s Church, Thame, are by are by David John (Photograph: Patrick Comerford, 2025)
09 October 2025
Daily prayer in Ordinary Time 2025:
150, Thursday 9 October 2025
‘Knock, and the door will be opened for you’ (Luke 11: 9) … a variety of door knockers seen in Rethymnon in Crete (Photographs: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar, with the Sixteenth Sunday after Trinity (Trinity XVI, 5 October).
The calendar of the Church of England in Common Worship today remembers Saint Denys (ca 250), Bishop of Paris, and his Companions, Martyrs; and Robert Grosseteste (1175-1253), Bishop of Lincoln, Philosopher, Scientist.
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.
‘Is there anyone among you who, if your child asks for a fish, will give a snake instead of a fish? ’ (Luke 11: 11) … a variety of fish on display in a seafood restaurant at the harbour in Rethymnon (Photograph: Patrick Comerford, 2025)
Luke 11: 5-13 (NRSVA):
5 And he said to them, ‘Suppose one of you has a friend, and you go to him at midnight and say to him, “Friend, lend me three loaves of bread; 6 for a friend of mine has arrived, and I have nothing to set before him.” 7 And he answers from within, “Do not bother me; the door has already been locked, and my children are with me in bed; I cannot get up and give you anything.” 8 I tell you, even though he will not get up and give him anything because he is his friend, at least because of his persistence he will get up and give him whatever he needs.
9 ‘So I say to you, Ask, and it will be given to you; search, and you will find; knock, and the door will be opened for you. 10 For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened. 11 Is there anyone among you who, if your child asks for a fish, will give a snake instead of a fish? 12 Or if the child asks for an egg, will give a scorpion? 13 If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!’
‘If the child asks for an egg, will [you] give a scorpion?’ (Luke 11: 12) … painted eggs at Easter time in Panormos near Rethymnon, Crete (Photograph: Patrick Comerford, 2025)
Today’s Reflection:
In this morning’s Gospel reading (Luke 11: 5-13), we continue on from yesterday’s reading (Luke 11: 1-4), with Saint Luke’s account of the Lord’s Prayer. In verses 5 ff, Christ tells two stories: even one who is asleep with his family responds ‘because of ... persistence’ to a neighbour in need; a parent provides for a child. Even these people, separated from God, respond to the needs of others. How much more so will God respond to our prayers for help, through the Holy Spirit.
These following verses develop the themes in the Lord’s Prayer, including the idea of God as a loving Father, meeting our daily needs, and, in a subtle way, the constant need for forgiveness.
Saint Luke’s account of the Lord’s Prayer has made me ask in the past how Jewish is the Lord’s Prayer.
As a rabbi and religious leader, Christ was responsible for teaching his followers how to fulfil Jewish religious commandments, including the obligation to pray at certain times and in certain forms.
The most important Jewish prayer, the Shema, is the basic Jewish affirmation of faith and is based on Deuteronomy 6: 7. Other basic prayers include the Grace after Meals, derived from Deuteronomy 8: 10.
But the central prayer of Jewish public worship is the Amidah (‘the Standing Prayer’) or the Shemoneh Esreh, which means 18, referring to 18 petitions, although the number of petitions is now 19. Observant Jews recite the Amidah at each of the three weekday prayer services: morning, afternoon, and evening. Praying three times a day is a long-established Jewish tradition (see Daniel 6: 11, Psalm 55: 18).
By the time of Christ, daily prayer was an integral part of Jewish religious life, and the basic structure of the Amidah was well established. Its form was regularised soon after, so that the prayer had taken its present form in the early first century CE.
The schools of Hillel and Shammai both accepted as the proper form nine petitions for Rosh Ha-Shanah (New Year) and seven petitions for the Sabbath. By the first century CE, the Amidah was one of the most important series of petitions. By then, there were probably 12 to 14 petitions, and more were added after the destruction of the Temple in Jerusalem in the year 70 CE to reflect changes in Jewish life.
There are many discussions in the Talmud about the minimum number of petitions, but consensus was not reached until the sixth century CE.
The rabbis recognised that not everyone in every circumstance could find time to pray the entire Amidah. Even as early as the third century CE, shortened versions were being prayed. So, is the Lord’s Prayer an early version of the Amidahthat Christ taught his disciples so they could fulfil their minimum obligations of prayer?
But, just how Jewish is the Lord’s Prayer?
Perhaps when the disciples are asking Jesus to teach them to pray, they are also asking him the minimum number of petitions needed to fulfil the obligation to pray.
1, ‘Father’ or ‘Our Father, who art in heaven’: The Lord’s Prayer opens with the acknowledgment of the fatherhood of God and his place in heaven. While the opening verses of the Amidah talk of God as the God of our fathers in, the fatherhood of God is a common phrase throughout Jewish liturgy.
Avinu, meaning ‘Our Father,’ is a word repeated constantly throughout the prayers that make up the Jewish services (see also Deuteronomy 32: 6; Isaiah 63: 16).
In the Amidah, the title occurs twice: ‘Cause us to return, O our Father, unto thy Torah; draw us near, O our King, unto they service …’ (fifth benediction); ‘Forgive us, O our Father, for we have sinned; pardon us, O our King, for we have transgressed’ (sixth benediction). It is also found in the second benediction before the Shema: ‘O our Father, our King, for our fathers’ sake, who trusted in thee, and whom thou didst teach the statutes of life, be also gracious unto us and teach us. O our Father, ever compassionate, have mercy on us.’
The name ‘Father’ is also widely used in the liturgy of the celebrations of the new year and of Yom Kippur, the Day of Atonement which, this year, was last Wednesday evening and Thursday (1-2 October 2025), where the phrases ‘Father of mercy’ and ‘O our Father’ occur frequently.
2, ‘Hallowed be thy name,’ or ‘may your name be sanctified’: The Hebrew word kadosh can be translated as either holy or sanctified. The third petition in the Amidah prays: ‘Thou art holy and thy name is holy and the holy praise thee daily. Blessed art thou O Lord, the holy God.’
3, ‘Your kingdom come’ or ‘Thy Kingdom come, thy will be done, on earth as it is in heaven’: In the Amidah, the words pray: ‘Reign thou over us O Lord, thou alone in loving kindness and tender mercy and clear us in judgment. Blessed art thou O Lord the King who lovest righteousness and judgment.’
The words ‘thy will be done’ also occur in I Maccabees: ‘It is better for us to die in battle than to see the misfortunes of our nation and of the sanctuary. But as his will in heaven may be, so he will do’ (I Maccabees 3: 59-60). The same attitude of abandonment to God’s will finds expression in the prayer Jews utter as they feel death drawing near: ‘May it be thy will to send me a perfect healing. Yet if my death be fully determined by thee, I will in love to accept it at thy hand.’
4, ‘Give us each day our daily bread’ or ‘Give us this day our daily bread’: The ninth Amidah blessing prays: ‘Bless this year unto us O Lord our God together with every kind of the produce thereof for our welfare.’ A short prayer ascribed to the rabbis prays: ‘O God, the needs of thy people are many, their knowledge slender. Give every one of thy creatures his daily bread and grant him his urgent needs.’
There is an interesting thought in the Book of Proverbs: ‘Give me neither poverty nor riches; feed me with the food that I need,’ or, ‘Give me neither poverty nor riches, but give me only my daily bread’ (Proverbs 30: 8).
5, ‘Forgive us our sins, for we ourselves forgive everyone indebted to us’ or ‘Forgive us our trespasses as we forgive those who trespass against us’: The sixth Amidah blessing prays: ‘Forgive us, O our Father, for we have sinned, pardon us, O our King, for we have transgressed, for thou dost pardon and forgive. Blessed art thou O Lord who art gracious and dost abundantly forgive.’
It is an important Jewish concept that one cannot ask for forgiveness from God until first making amends with others I may have wronged or I have been wronged by. Before going to sleep at night, pious Jews pray, ‘Master of the universe, I hereby forgive anyone who angered or antagonised me or who sinned against me.’
The majority of the rabbis taught, ‘if you forgive your neighbour, the One will forgive you; but if you do not forgive your neighbour, no one will have mercy on you’ (Midrash Tanhuma Genesi).
6, ‘And do not bring us to the time of trial’ or ‘Lead us not into temptation, but deliver us from evil’: The seventh blessing in the Amidah is a prayer for deliverance from afflictions of all kinds. A modern version says, ‘Look with compassion on all afflicted among us; be thou our guardian and our advocate, and redeem us speedily from all evil, for in thee do we trust as our mighty Redeemer.’
7, ‘For thine is the kingdom, and the power, and the glory, for ever and ever’: the doxology is not included in the Lord’s Prayer in Saint Luke’s Gospel, but is added in some manuscript versions of Saint Matthew’s Gospel (Matthew 6: 13). It is similar to David’s benediction (see I Chronicles 29: 10-13), which is part of the daily prayer service and an essential component of the section called Pesukei D’zimrah (‘Verses of Praise’) that comes immediately before reciting the Shema. Whether or not the doxology is included in the Lord’s Prayer, it is rooted firmly in Jewish tradition.
‘Is there anyone among you who, if your child asks for a fish, will give a snake instead of a fish?’ (Luke 11: 11) … a variety of fish advertised at a fish shop in Rethymnon (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Thursday 9 October 2025):
The theme this week (5 to 11 October) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Disability inclusion in Zimbabwe’ (pp 44-45). This theme was introduced on Sunday with Reflections from Makomborero Bowa, Lecturer in the Department of Philosophy Religion and Ethics in the University of Zimbabwe.
The USPG Prayer Diary today (Thursday 9 October 2025) invites us to pray:
Lord, strengthen Bowa in his efforts to promote disability inclusion. May his voice be heard and his work inspire others to take action in their communities.
The Collect:
O Lord, we beseech you mercifully to hear the prayers
of your people who call upon you;
and grant that they may both perceive and know
what things they ought to do,
and also may have grace and power faithfully to fulfil them;
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:
Almighty God,
you have taught us through your Son
that love is the fulfilling of the law:
grant that we may love you with our whole heart
and our neighbours as ourselves;
through Jesus Christ our Lord.
Additional Collect:
Lord of creation,
whose glory is around and within us:
open our eyes to your wonders,
that we may serve you with reverence
and know your peace at our lives’ end,
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued tomorrow
‘If the child asks for an egg, will [you] give a scorpion?’ (Luke 11: 12) … painted eggs at Easter time on a table in Panormos, near Rethymnon (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, with the Sixteenth Sunday after Trinity (Trinity XVI, 5 October).
The calendar of the Church of England in Common Worship today remembers Saint Denys (ca 250), Bishop of Paris, and his Companions, Martyrs; and Robert Grosseteste (1175-1253), Bishop of Lincoln, Philosopher, Scientist.
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.
‘Is there anyone among you who, if your child asks for a fish, will give a snake instead of a fish? ’ (Luke 11: 11) … a variety of fish on display in a seafood restaurant at the harbour in Rethymnon (Photograph: Patrick Comerford, 2025)
Luke 11: 5-13 (NRSVA):
5 And he said to them, ‘Suppose one of you has a friend, and you go to him at midnight and say to him, “Friend, lend me three loaves of bread; 6 for a friend of mine has arrived, and I have nothing to set before him.” 7 And he answers from within, “Do not bother me; the door has already been locked, and my children are with me in bed; I cannot get up and give you anything.” 8 I tell you, even though he will not get up and give him anything because he is his friend, at least because of his persistence he will get up and give him whatever he needs.
9 ‘So I say to you, Ask, and it will be given to you; search, and you will find; knock, and the door will be opened for you. 10 For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened. 11 Is there anyone among you who, if your child asks for a fish, will give a snake instead of a fish? 12 Or if the child asks for an egg, will give a scorpion? 13 If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!’
‘If the child asks for an egg, will [you] give a scorpion?’ (Luke 11: 12) … painted eggs at Easter time in Panormos near Rethymnon, Crete (Photograph: Patrick Comerford, 2025)
Today’s Reflection:
In this morning’s Gospel reading (Luke 11: 5-13), we continue on from yesterday’s reading (Luke 11: 1-4), with Saint Luke’s account of the Lord’s Prayer. In verses 5 ff, Christ tells two stories: even one who is asleep with his family responds ‘because of ... persistence’ to a neighbour in need; a parent provides for a child. Even these people, separated from God, respond to the needs of others. How much more so will God respond to our prayers for help, through the Holy Spirit.
These following verses develop the themes in the Lord’s Prayer, including the idea of God as a loving Father, meeting our daily needs, and, in a subtle way, the constant need for forgiveness.
Saint Luke’s account of the Lord’s Prayer has made me ask in the past how Jewish is the Lord’s Prayer.
As a rabbi and religious leader, Christ was responsible for teaching his followers how to fulfil Jewish religious commandments, including the obligation to pray at certain times and in certain forms.
The most important Jewish prayer, the Shema, is the basic Jewish affirmation of faith and is based on Deuteronomy 6: 7. Other basic prayers include the Grace after Meals, derived from Deuteronomy 8: 10.
But the central prayer of Jewish public worship is the Amidah (‘the Standing Prayer’) or the Shemoneh Esreh, which means 18, referring to 18 petitions, although the number of petitions is now 19. Observant Jews recite the Amidah at each of the three weekday prayer services: morning, afternoon, and evening. Praying three times a day is a long-established Jewish tradition (see Daniel 6: 11, Psalm 55: 18).
By the time of Christ, daily prayer was an integral part of Jewish religious life, and the basic structure of the Amidah was well established. Its form was regularised soon after, so that the prayer had taken its present form in the early first century CE.
The schools of Hillel and Shammai both accepted as the proper form nine petitions for Rosh Ha-Shanah (New Year) and seven petitions for the Sabbath. By the first century CE, the Amidah was one of the most important series of petitions. By then, there were probably 12 to 14 petitions, and more were added after the destruction of the Temple in Jerusalem in the year 70 CE to reflect changes in Jewish life.
There are many discussions in the Talmud about the minimum number of petitions, but consensus was not reached until the sixth century CE.
The rabbis recognised that not everyone in every circumstance could find time to pray the entire Amidah. Even as early as the third century CE, shortened versions were being prayed. So, is the Lord’s Prayer an early version of the Amidahthat Christ taught his disciples so they could fulfil their minimum obligations of prayer?
But, just how Jewish is the Lord’s Prayer?
Perhaps when the disciples are asking Jesus to teach them to pray, they are also asking him the minimum number of petitions needed to fulfil the obligation to pray.
1, ‘Father’ or ‘Our Father, who art in heaven’: The Lord’s Prayer opens with the acknowledgment of the fatherhood of God and his place in heaven. While the opening verses of the Amidah talk of God as the God of our fathers in, the fatherhood of God is a common phrase throughout Jewish liturgy.
Avinu, meaning ‘Our Father,’ is a word repeated constantly throughout the prayers that make up the Jewish services (see also Deuteronomy 32: 6; Isaiah 63: 16).
In the Amidah, the title occurs twice: ‘Cause us to return, O our Father, unto thy Torah; draw us near, O our King, unto they service …’ (fifth benediction); ‘Forgive us, O our Father, for we have sinned; pardon us, O our King, for we have transgressed’ (sixth benediction). It is also found in the second benediction before the Shema: ‘O our Father, our King, for our fathers’ sake, who trusted in thee, and whom thou didst teach the statutes of life, be also gracious unto us and teach us. O our Father, ever compassionate, have mercy on us.’
The name ‘Father’ is also widely used in the liturgy of the celebrations of the new year and of Yom Kippur, the Day of Atonement which, this year, was last Wednesday evening and Thursday (1-2 October 2025), where the phrases ‘Father of mercy’ and ‘O our Father’ occur frequently.
2, ‘Hallowed be thy name,’ or ‘may your name be sanctified’: The Hebrew word kadosh can be translated as either holy or sanctified. The third petition in the Amidah prays: ‘Thou art holy and thy name is holy and the holy praise thee daily. Blessed art thou O Lord, the holy God.’
3, ‘Your kingdom come’ or ‘Thy Kingdom come, thy will be done, on earth as it is in heaven’: In the Amidah, the words pray: ‘Reign thou over us O Lord, thou alone in loving kindness and tender mercy and clear us in judgment. Blessed art thou O Lord the King who lovest righteousness and judgment.’
The words ‘thy will be done’ also occur in I Maccabees: ‘It is better for us to die in battle than to see the misfortunes of our nation and of the sanctuary. But as his will in heaven may be, so he will do’ (I Maccabees 3: 59-60). The same attitude of abandonment to God’s will finds expression in the prayer Jews utter as they feel death drawing near: ‘May it be thy will to send me a perfect healing. Yet if my death be fully determined by thee, I will in love to accept it at thy hand.’
4, ‘Give us each day our daily bread’ or ‘Give us this day our daily bread’: The ninth Amidah blessing prays: ‘Bless this year unto us O Lord our God together with every kind of the produce thereof for our welfare.’ A short prayer ascribed to the rabbis prays: ‘O God, the needs of thy people are many, their knowledge slender. Give every one of thy creatures his daily bread and grant him his urgent needs.’
There is an interesting thought in the Book of Proverbs: ‘Give me neither poverty nor riches; feed me with the food that I need,’ or, ‘Give me neither poverty nor riches, but give me only my daily bread’ (Proverbs 30: 8).
5, ‘Forgive us our sins, for we ourselves forgive everyone indebted to us’ or ‘Forgive us our trespasses as we forgive those who trespass against us’: The sixth Amidah blessing prays: ‘Forgive us, O our Father, for we have sinned, pardon us, O our King, for we have transgressed, for thou dost pardon and forgive. Blessed art thou O Lord who art gracious and dost abundantly forgive.’
It is an important Jewish concept that one cannot ask for forgiveness from God until first making amends with others I may have wronged or I have been wronged by. Before going to sleep at night, pious Jews pray, ‘Master of the universe, I hereby forgive anyone who angered or antagonised me or who sinned against me.’
The majority of the rabbis taught, ‘if you forgive your neighbour, the One will forgive you; but if you do not forgive your neighbour, no one will have mercy on you’ (Midrash Tanhuma Genesi).
6, ‘And do not bring us to the time of trial’ or ‘Lead us not into temptation, but deliver us from evil’: The seventh blessing in the Amidah is a prayer for deliverance from afflictions of all kinds. A modern version says, ‘Look with compassion on all afflicted among us; be thou our guardian and our advocate, and redeem us speedily from all evil, for in thee do we trust as our mighty Redeemer.’
7, ‘For thine is the kingdom, and the power, and the glory, for ever and ever’: the doxology is not included in the Lord’s Prayer in Saint Luke’s Gospel, but is added in some manuscript versions of Saint Matthew’s Gospel (Matthew 6: 13). It is similar to David’s benediction (see I Chronicles 29: 10-13), which is part of the daily prayer service and an essential component of the section called Pesukei D’zimrah (‘Verses of Praise’) that comes immediately before reciting the Shema. Whether or not the doxology is included in the Lord’s Prayer, it is rooted firmly in Jewish tradition.
‘Is there anyone among you who, if your child asks for a fish, will give a snake instead of a fish?’ (Luke 11: 11) … a variety of fish advertised at a fish shop in Rethymnon (Photograph: Patrick Comerford, 2025)
Today’s Prayers (Thursday 9 October 2025):
The theme this week (5 to 11 October) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Disability inclusion in Zimbabwe’ (pp 44-45). This theme was introduced on Sunday with Reflections from Makomborero Bowa, Lecturer in the Department of Philosophy Religion and Ethics in the University of Zimbabwe.
The USPG Prayer Diary today (Thursday 9 October 2025) invites us to pray:
Lord, strengthen Bowa in his efforts to promote disability inclusion. May his voice be heard and his work inspire others to take action in their communities.
The Collect:
O Lord, we beseech you mercifully to hear the prayers
of your people who call upon you;
and grant that they may both perceive and know
what things they ought to do,
and also may have grace and power faithfully to fulfil them;
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:
Almighty God,
you have taught us through your Son
that love is the fulfilling of the law:
grant that we may love you with our whole heart
and our neighbours as ourselves;
through Jesus Christ our Lord.
Additional Collect:
Lord of creation,
whose glory is around and within us:
open our eyes to your wonders,
that we may serve you with reverence
and know your peace at our lives’ end,
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued tomorrow
‘If the child asks for an egg, will [you] give a scorpion?’ (Luke 11: 12) … painted eggs at Easter time on a table in Panormos, near Rethymnon (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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