The Mitre Inn and Mitre Cottage on Mitre Street in Buckingham may date back over 600 years to 1420 (Photograph: Patrick Comerford, 2025
Patrick Comerford
As I was walking last week between Buckingham and Gawcott, the home village of the Gothic revival architect Sir George Gilbert Scott (1811-1878), the Mitre pub and Mitre Cottage on Mitre Street in Buckingham caught my attention. Both were once historically part of the Manor of Gawcott and Lenborough, and I wondered whether the Mitre could be the oldest pub in Buckingham, as it likes to boast.
A devastating fire in Buckingham in 1725 destroyed 138 houses and left 507 people homeless. This explains why Buckingham has a range of interesting Georgian architecture, but it also explains why few if any pubs in the town can match the claims to antiquity of the Mitre.
For centuries, Gawcott had a church and mediaeval Gawcott was part of a prebend of Buckingham. At the time of the Domesday Survey, the estate that became known as Prebend End Manor, or Buckingham with Gawcott Manor, formed part of the endowment of Buckingham Church.
Prebend End was a district with a priest but no church. The local economy was supported by nearby farms, businesses, and pilgrims visiting Saint Rumbold’s Well, a sacred spring said to have emerged upon the saint’s death. The greater part of Buckingham formed part of the large prebendal estate whose landlords were generally absentees. Prebend End includes the vicarage and Prebend House, a two-storey building dating from the 16th century.
Until after the Reformation, Prebend End Manor or Buckingham with Gawcott Manor belonged to the prebendaries of Sutton cum Buckingham in Lincoln Cathedral. In 1254, Matthew, also Archdeacon of Buckingham, claimed jura regalia in Gawcott as part of his prebend.
Another early prebendary was Cardinal Napoleone Orsini (1263-1342), cardinal deacon of San Adriano al Foro, Archpriest of Saint Peter’s Basilica, Rome, and a nephew of Pope Nicholas III, who appears to have held the prebendal stall for about 40 years. He is first mentioned ca in 1298, but he seems to have spent little time in England, and in 1303 he was ‘staying beyond seas’. Cardinal Neapolio crowned Cardinal Jacques Fournier as Pope Benedict XII in 1335. He lived until 1347, but he resigned his prebendal stall at least five years before that. The prebendal stall was again held by an absentee cardinal in 1376. Cardinal Peter of Saint George was the prebendary in 1388 and Cardinal Henry of Naples in the following year.
After the Dissolution of the monastic houses at the Tudor Reformations, the manor became a lay fee and was subject to temporary or life grants. It was held by Edward Seymour, Duke of Somerset, brother of Queen Jane Seymour and uncle of Edward VI, in 1547, and by Seymour in 1569 and in 1595. But by 1609 it was held again by the Crown. The manor was sold in 1613 to the Denton family, and passed by marriage to the Coke family. It was bought in the 19th century by Richard Plantagenet Temple-Nugent-Brydges-Chandos-Grenville (1797-1861), 2nd Duke of Buckingham and Chandos, shortly before he went bankrupt, having accumulated massive debts through extravagant spending, ill-judged land purchases and an unsustainable lifestyle. The Prebendal House is now part of the University of Buckingham.
The Mitre Inn claims to be the oldest pub in Buckingham (Photograph: Patrick Comerford, 2025
The Mitre Inn and Mitre Cottage, which give their name to Mitre Street, may date back to ca 1420. They were originally linked to the Lord of the Manor of Gawcott and Lenborough, paying a quit rent in exchange for exemption from military service.
The Mitre Inn is a half-timber and brick house of two stories and attics, and the pub claims to be the oldest pub in Buckingham. It appears on John Speed’s map of Buckingham in 1610, when it is shown beside Mitre Cottage at the corner of Bonehill Lane (now Mitre Street) and Hunter Street. The pub also features on a Rutgers map in 1661.
Originally a thatched, stand-alone building, the Mitre was expanded in the late 17th or early 18th century. After renovations in the late 18th century, the bar was laid out with multiple rooms with doors between them, and a central off-sales counter. The bar was further forward, with the beer being served using jugs from barrels on stillages in the room immediately behind the bar.
The cellar was excavated in the 1970s, and the barrels moved downstairs. At the same time, the bar was moved back to its previous position before we then installed the new bar nearer to its original position, which can be seen today.
The garden and patio areas were laid out in 2007-2008, having been previously divided into two as public and private areas. The fireplace in the lounge came from No 7 Mitre Street and was installed in 2009. Before then it held a gas fire with a 1960s surround.
During renovations in 2012, fragments of the original thatch were uncovered in the top-floor walls. Additions from this period include a set of stables to the left and a small lounge with a fireplace, which now shares a wall with Mitre Cottage. At the same time, the pub’s upper floors were extended, the roof was tiled, and loft space was converted into three bedrooms. A new brick façade was added at the time, and the windows to the front were extensively renovated or replaced in 2014. Further evidence of the working past of the Mitre emerged when the stable floor was unearthed in 2015. The outline of the hayloft door and an original window can still be seen from outside.
Mitre Cottage is on the market with an asking price of £425,000 (Photograph: Patrick Comerford, 2025
The Mitre is a friendly local pub, with beams, an open fire, and real ales served from the cellar. It has won the Milton Keynes and North Buckinghamshire Camra ‘Pub of the Year’ award in 2015, 2020, 2023 and 2025 and the Buckinghamshire Camra ‘Pub of the Year title in 2025.
Mitre Cottage next door is a Grade II listed building. It a timber-framed cottage with a thatch roof and full cruck trusses either end and to the left of centre. The cottage was originally built in the 15th century and was altered in the 17th and 19th centuries. Part of Mitre Cottage was once a butcher’s shop, and part of it was demolished for road-widening in the 20th century.
Today Mitre Cottage is on the market through Russell and Butler of Buckingham with an asking price of £425,000.
The Prebendal House was bought by the Duke of Buckingham and Chandos in the 19th century and is now part of the University of Buckingham (Photograph: Patrick Comerford, 2025
25 November 2025
Daily prayer in the Kingdom Season:
25, Tuesday 25 November 2025
‘Many will come in my name and say … “The time is near!” Do not go after them’ (Luke 21: 8) … the clock at Donegal House and the Guildhall in Lichfield (Photograph: Patrick Comerford)
Patrick Comerford
We are in the Kingdom Season, the time between All Saints’ Day and Advent, and this week began with the Sunday next before Advent and the Feast of Christ the King (23 November 2025). The calendar of the Church of England in Common Worship today remembers Saint Catherine of Alexandria, Martyr in the 4th century, and Isaac Watts (1674-1748), hymnwriter.
Saint Catherine of Alexandria is the Patron Saint of the Institute for Orthodox Christian Studies, where I have studied in Cambridge. IOCS is celebrating her Feast today at the Greek Orthodox Church of Saint Athanasios, Cambridge, today (25 November 2025), starting with Matins at 9 am, followed by the Divine Liturgy at 10 am, and with a Thanksgiving Service in the evening at 6 pm, followed by refreshments and fellowship in the parish hall.
Meanwhile, before the day begins, I am taking some quiet time early this morning, even before breakfast, to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘When you hear of wars and insurrections, do not be terrified’ (Luke 21: 9) … the 1798 Rising recalled in street art in a laneway behind Anne Street and North Main Street in Wexford (Photograph: Patrick Comerford)
Luke 21: 5-11 (NRSVA):
5 When some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God, he said, 6 ‘As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down.’
7 They asked him, ‘Teacher, when will this be, and what will be the sign that this is about to take place?’ 8 And he said, ‘Beware that you are not led astray; for many will come in my name and say, “I am he!” and, “The time is near!” Do not go after them.
9 ‘When you hear of wars and insurrections, do not be terrified; for these things must take place first, but the end will not follow immediately.’ 10 Then he said to them, ‘Nation will rise against nation, and kingdom against kingdom; 11 there will be great earthquakes, and in various places famines and plagues; and there will be dreadful portents and great signs from heaven.’
‘Nation will rise against nation, and kingdom against kingdom’ (Luke 21: 10) … ‘Fuascailt’, Eamonn O’Doherty’s sculpture of the 1798 Wexford pikemen on the N25 near Barntown and Taghmon, Co Wexford (Photograph: Patrick Comerford)
Today’s reflection:
The Gospel reading at the Eucharist this morning (Luke 21: 5-11) is part of Saint Luke’s ‘Little Apocalypse’, to which we were introduced on the Sunday before last (see Luke 21: 5-19, Sunday 16 November 2025, the Second Sunday before Advent).
On his arrival in Jerusalem, Christ weeps, invokes sayings from the Prophet Jeremiah against a city that ‘did not recognise the time of your visitation from God’ (Luke 19: 41-44), and then faces up to three attempts by the authorities to entrap him, each concluding with Christ silencing his opponents (Luke 20: 1-19; 20: 20-26; and 20: 27-38).
The scene has been set in the verses in this chapter that immediately precede today’s reading. Christ is sitting by the Temple Treasury, where he watches the poor widow offer the smallest of coins (verses 1-4), as we read yesterday.
The scene does not change as he goes on to speak about the Temple, the Nation, and the looming future. But, instead of questioning him about what he has just said about this widow, which might have offered a focus for how the politics of God work, those around him, probably a wider group than just his own disciples, cannot get past the physical presence and appearance of Herod’s Temple in Jerusalem, then revered as a sign of God’s presence, even as the dwelling place of God’s sheltering protection for Israel (see Luke 13:34-35).
Christ is no longer facing attacks from others. Instead, he alerts his followers to the hardships they face ahead, beyond the time of his journey. But as he approached Jerusalem, Christ had declared that God’s ‘visitation’ had come with his reign, that the very stones of the Temple would testify against those who rejected him (19: 41-44).
Now he again predicts that all the stones will be thrown down (21: 6), as one scene in the divine drama.
A web of prophetic citations is woven through these verses. These include words and phrases from Jeremiah 4, 7, 14, and 21; Isaiah 19; and Ezekiel 14 and 38. Maybe we might say that Christ, like the prophets before him, was not very original in what he said. But there is still the question: how faithfully did these prophetic words and warnings of destruction speak to the people of the time, to the people who heard Christ speak?
But Christ also differentiates his teaching from the teaching of the false prophets, who also quoted the ancient words of God. While announcing the coming judgment, Christ cautions against following prophets who claim to know God’s timetable, even invoking Christ’s own name.
The account in this chapter of Christ’s words could be compared with Mark 13, and its intensity of the coming ‘tribulation.’ Or we might go back to Luke 17: 22-37, which also reminds us that Christ’s death is an integral part of God’s timetable: ‘But first he must endure much suffering and be rejected by this generation’ (17: 25). Saint Luke’s longer account of Christ’s discourse (21: 5-36) assures his readers they are experiencing not ‘the end’ … but the period of ‘tribulations’ or ‘persecutions’ through which believers will enter the kingdom (see Acts 14: 22).
And so, Saint Luke’s account of Christ’s speech does not provide yet another programme or timetable to predict the working out of God’s plan, down to the last second. The prophets and Christ teach us that the struggles in history and in disturbances in nature are more than accidental. They remind us that God triumphed over chaos in creating the natural world, and yet both human and supra-historical forces are still contending for the earth. Christ’s followers are aware, therefore, that his death and resurrection is God’s ultimate act in a struggle of cosmic proportions. Only the final outcome is sure.
As the Apostle Paul writes: ‘We know that the whole creation has been groaning in labour pains until now; and not only the creation, be we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies’ (Romans 8: 22-23).
The hope to which Christ testifies in this passage, therefore, is no trivial denial of the struggles, the pain and agony of human life, or the catastrophic forces of nature. These are real, and the prophets of old have interpreted such devastations as the context of God’s saving work. Christ joins this chorus, bringing it close to the concrete realities of early Christians. But he says: ‘This will give you an opportunity to testify’ (verse 13) and ‘By your endurance you will gain your souls’ (verse 19).
The ‘opportunity to testify’ does not require Christ’s followers to know every answer to the question: ‘Why do bad things happen to good people.’
Christ is promising that he will give us ‘words and a wisdom that none of your opponents will be able to withstand or contradict.’ His earlier promise of the Holy Spirit’s wisdom in times of testimony (see Luke 12: 11-12) now becomes his own promise. When he commissions them as ‘my witnesses’ (Acts 1: 8), he assures them of the power and the presence of his Holy Spirit, and the stories in Acts will display the fulfilment of this promise of God’s ‘mouth and wisdom’ (see Acts 4: 13-14; 16: 6-7). And so, even these harsh prophecies in Luke 21 are filled with the confidence of Christ’s enduring presence.
And the ‘endurance’ that ‘will gain your soul’ (verse 19) is also not mere heroic persistence.
The early Christians knew all about endurance, and that endurance was often tested. Paul echoes that theme in Romans 5: 3-5, then transformed this endurance from reliance on human strength to trusting in God’s love: ‘… we also boast in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.’
Saving endurance is a gift of the presence of the Holy Spirit.
A problem that continues to dominate parish priorities is the emphasis on buildings rather than people. Are there ‘building blocks’ we need to knock down so we can start again and care for little people like the poor widow who was at the centre of yesterday’s reading?
Is it time to rebuild, to become the kind of temples God really wants?
Should we change church politics and priorities for God’s politics and priorities?
In pursuing God’s vision for the future of the Church and the Kingdom, are we relying on our own knowledge and strengths?
What risks are we willing to take for our core values?
How would you be prophetic and offer hope in the face of the rise of the far-right across Europe or Trump’s behaviour in office in the US?
How do you read the signs of the times when it comes to global events, such as the conflicts in Ukraine, Russia, Gaza, Israel, Palestine and Lebanon?
Have we a vision for a new heaven and a new earth (see Isaiah 65: 17-25)?
How do we balance concerns for the wider world with those for the widow and her small coin in our parishes?
‘When you hear of wars and insurrections, do not be terrified’ (Luke 21: 9) … a plaque recalling the executions and deaths on Wexford Bridge in 1798 (Photograph: Patrick Comerford)
Today’s Prayers (Tuesday 25 November 2025):
The theme this week (23 to 29 November) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Gender Justice’ (pp 58-59). This theme was introduced on Sunday with Reflections by Rachael Anderson, former Senior Communications and Engagement Manager, USPG.
Today is International Day for the Elimination of Violence against Women and Girls, and the day is being marked in Milton Keynes with a vigil at the Rose in Campbell Park from 6 pm to 6:45 ‘to raise Awareness, Reflection and Action’. The USPG Prayer Diary today invites us to pray:
We pray that this year’s 16 Days campaign might make governments, churches and communities around the world take notice and support an end to gender-based violence.
The Collect:
Eternal Father,
whose Son Jesus Christ ascended to the throne of heaven
that he might rule over all things as Lord and King:
keep the Church in the unity of the Spirit
and in the bond of peace,
and bring the whole created order to worship at his feet;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Post Communion Prayer:
Stir up, O Lord,
the wills of your faithful people;
that they, plenteously bringing forth the fruit of good works,
may by you be plenteously rewarded;
through Jesus Christ our Lord.
Additional Collect:
God the Father,
help us to hear the call of Christ the King
and to follow in his service,
whose kingdom has no end;
for he reigns with you and the Holy Spirit,
one God, one glory.
Yesterday’s Reflections
Continued Tomorrow
Saint Catherine of Alexandria (25 November) is patron of the IOCS in Cambridge … an icon in the Greek Orthodox Church in Stony Stratford (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
Patrick Comerford
We are in the Kingdom Season, the time between All Saints’ Day and Advent, and this week began with the Sunday next before Advent and the Feast of Christ the King (23 November 2025). The calendar of the Church of England in Common Worship today remembers Saint Catherine of Alexandria, Martyr in the 4th century, and Isaac Watts (1674-1748), hymnwriter.
Saint Catherine of Alexandria is the Patron Saint of the Institute for Orthodox Christian Studies, where I have studied in Cambridge. IOCS is celebrating her Feast today at the Greek Orthodox Church of Saint Athanasios, Cambridge, today (25 November 2025), starting with Matins at 9 am, followed by the Divine Liturgy at 10 am, and with a Thanksgiving Service in the evening at 6 pm, followed by refreshments and fellowship in the parish hall.
Meanwhile, before the day begins, I am taking some quiet time early this morning, even before breakfast, to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘When you hear of wars and insurrections, do not be terrified’ (Luke 21: 9) … the 1798 Rising recalled in street art in a laneway behind Anne Street and North Main Street in Wexford (Photograph: Patrick Comerford)
Luke 21: 5-11 (NRSVA):
5 When some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God, he said, 6 ‘As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down.’
7 They asked him, ‘Teacher, when will this be, and what will be the sign that this is about to take place?’ 8 And he said, ‘Beware that you are not led astray; for many will come in my name and say, “I am he!” and, “The time is near!” Do not go after them.
9 ‘When you hear of wars and insurrections, do not be terrified; for these things must take place first, but the end will not follow immediately.’ 10 Then he said to them, ‘Nation will rise against nation, and kingdom against kingdom; 11 there will be great earthquakes, and in various places famines and plagues; and there will be dreadful portents and great signs from heaven.’
‘Nation will rise against nation, and kingdom against kingdom’ (Luke 21: 10) … ‘Fuascailt’, Eamonn O’Doherty’s sculpture of the 1798 Wexford pikemen on the N25 near Barntown and Taghmon, Co Wexford (Photograph: Patrick Comerford)
Today’s reflection:
The Gospel reading at the Eucharist this morning (Luke 21: 5-11) is part of Saint Luke’s ‘Little Apocalypse’, to which we were introduced on the Sunday before last (see Luke 21: 5-19, Sunday 16 November 2025, the Second Sunday before Advent).
On his arrival in Jerusalem, Christ weeps, invokes sayings from the Prophet Jeremiah against a city that ‘did not recognise the time of your visitation from God’ (Luke 19: 41-44), and then faces up to three attempts by the authorities to entrap him, each concluding with Christ silencing his opponents (Luke 20: 1-19; 20: 20-26; and 20: 27-38).
The scene has been set in the verses in this chapter that immediately precede today’s reading. Christ is sitting by the Temple Treasury, where he watches the poor widow offer the smallest of coins (verses 1-4), as we read yesterday.
The scene does not change as he goes on to speak about the Temple, the Nation, and the looming future. But, instead of questioning him about what he has just said about this widow, which might have offered a focus for how the politics of God work, those around him, probably a wider group than just his own disciples, cannot get past the physical presence and appearance of Herod’s Temple in Jerusalem, then revered as a sign of God’s presence, even as the dwelling place of God’s sheltering protection for Israel (see Luke 13:34-35).
Christ is no longer facing attacks from others. Instead, he alerts his followers to the hardships they face ahead, beyond the time of his journey. But as he approached Jerusalem, Christ had declared that God’s ‘visitation’ had come with his reign, that the very stones of the Temple would testify against those who rejected him (19: 41-44).
Now he again predicts that all the stones will be thrown down (21: 6), as one scene in the divine drama.
A web of prophetic citations is woven through these verses. These include words and phrases from Jeremiah 4, 7, 14, and 21; Isaiah 19; and Ezekiel 14 and 38. Maybe we might say that Christ, like the prophets before him, was not very original in what he said. But there is still the question: how faithfully did these prophetic words and warnings of destruction speak to the people of the time, to the people who heard Christ speak?
But Christ also differentiates his teaching from the teaching of the false prophets, who also quoted the ancient words of God. While announcing the coming judgment, Christ cautions against following prophets who claim to know God’s timetable, even invoking Christ’s own name.
The account in this chapter of Christ’s words could be compared with Mark 13, and its intensity of the coming ‘tribulation.’ Or we might go back to Luke 17: 22-37, which also reminds us that Christ’s death is an integral part of God’s timetable: ‘But first he must endure much suffering and be rejected by this generation’ (17: 25). Saint Luke’s longer account of Christ’s discourse (21: 5-36) assures his readers they are experiencing not ‘the end’ … but the period of ‘tribulations’ or ‘persecutions’ through which believers will enter the kingdom (see Acts 14: 22).
And so, Saint Luke’s account of Christ’s speech does not provide yet another programme or timetable to predict the working out of God’s plan, down to the last second. The prophets and Christ teach us that the struggles in history and in disturbances in nature are more than accidental. They remind us that God triumphed over chaos in creating the natural world, and yet both human and supra-historical forces are still contending for the earth. Christ’s followers are aware, therefore, that his death and resurrection is God’s ultimate act in a struggle of cosmic proportions. Only the final outcome is sure.
As the Apostle Paul writes: ‘We know that the whole creation has been groaning in labour pains until now; and not only the creation, be we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies’ (Romans 8: 22-23).
The hope to which Christ testifies in this passage, therefore, is no trivial denial of the struggles, the pain and agony of human life, or the catastrophic forces of nature. These are real, and the prophets of old have interpreted such devastations as the context of God’s saving work. Christ joins this chorus, bringing it close to the concrete realities of early Christians. But he says: ‘This will give you an opportunity to testify’ (verse 13) and ‘By your endurance you will gain your souls’ (verse 19).
The ‘opportunity to testify’ does not require Christ’s followers to know every answer to the question: ‘Why do bad things happen to good people.’
Christ is promising that he will give us ‘words and a wisdom that none of your opponents will be able to withstand or contradict.’ His earlier promise of the Holy Spirit’s wisdom in times of testimony (see Luke 12: 11-12) now becomes his own promise. When he commissions them as ‘my witnesses’ (Acts 1: 8), he assures them of the power and the presence of his Holy Spirit, and the stories in Acts will display the fulfilment of this promise of God’s ‘mouth and wisdom’ (see Acts 4: 13-14; 16: 6-7). And so, even these harsh prophecies in Luke 21 are filled with the confidence of Christ’s enduring presence.
And the ‘endurance’ that ‘will gain your soul’ (verse 19) is also not mere heroic persistence.
The early Christians knew all about endurance, and that endurance was often tested. Paul echoes that theme in Romans 5: 3-5, then transformed this endurance from reliance on human strength to trusting in God’s love: ‘… we also boast in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.’
Saving endurance is a gift of the presence of the Holy Spirit.
A problem that continues to dominate parish priorities is the emphasis on buildings rather than people. Are there ‘building blocks’ we need to knock down so we can start again and care for little people like the poor widow who was at the centre of yesterday’s reading?
Is it time to rebuild, to become the kind of temples God really wants?
Should we change church politics and priorities for God’s politics and priorities?
In pursuing God’s vision for the future of the Church and the Kingdom, are we relying on our own knowledge and strengths?
What risks are we willing to take for our core values?
How would you be prophetic and offer hope in the face of the rise of the far-right across Europe or Trump’s behaviour in office in the US?
How do you read the signs of the times when it comes to global events, such as the conflicts in Ukraine, Russia, Gaza, Israel, Palestine and Lebanon?
Have we a vision for a new heaven and a new earth (see Isaiah 65: 17-25)?
How do we balance concerns for the wider world with those for the widow and her small coin in our parishes?
‘When you hear of wars and insurrections, do not be terrified’ (Luke 21: 9) … a plaque recalling the executions and deaths on Wexford Bridge in 1798 (Photograph: Patrick Comerford)
Today’s Prayers (Tuesday 25 November 2025):
The theme this week (23 to 29 November) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Gender Justice’ (pp 58-59). This theme was introduced on Sunday with Reflections by Rachael Anderson, former Senior Communications and Engagement Manager, USPG.
Today is International Day for the Elimination of Violence against Women and Girls, and the day is being marked in Milton Keynes with a vigil at the Rose in Campbell Park from 6 pm to 6:45 ‘to raise Awareness, Reflection and Action’. The USPG Prayer Diary today invites us to pray:
We pray that this year’s 16 Days campaign might make governments, churches and communities around the world take notice and support an end to gender-based violence.
The Collect:
Eternal Father,
whose Son Jesus Christ ascended to the throne of heaven
that he might rule over all things as Lord and King:
keep the Church in the unity of the Spirit
and in the bond of peace,
and bring the whole created order to worship at his feet;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Post Communion Prayer:
Stir up, O Lord,
the wills of your faithful people;
that they, plenteously bringing forth the fruit of good works,
may by you be plenteously rewarded;
through Jesus Christ our Lord.
Additional Collect:
God the Father,
help us to hear the call of Christ the King
and to follow in his service,
whose kingdom has no end;
for he reigns with you and the Holy Spirit,
one God, one glory.
Yesterday’s Reflections
Continued Tomorrow
Saint Catherine of Alexandria (25 November) is patron of the IOCS in Cambridge … an icon in the Greek Orthodox Church in Stony Stratford (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
Labels:
Alexandria,
Barntown,
Cambridge,
Icons,
IOCS,
Justice,
Kingdom Season,
Lichfield,
Mission,
Orthodoxy,
Prayer,
Saint Luke's Gospel,
Sculpture,
Stony Stratford,
Taghmon,
Talking about 1798,
USPG,
violence,
War and peace,
Wexford
Subscribe to:
Comments (Atom)




