Stephen Edward Comerford, born on 22 August 1946, died 50 years ago on 18 December 1970
Patrick Comerford
Tomorrow (18 December) marks the fifty-fifth anniversary of the death of my eldest brother, Stephen Edward Comerford, who died in Durham, North Carolina, at the age of 24 on 18 December 1970.
Now that I am in my mid-70s, five or six years is hardly an age gap between people of my generation. But they mark a major chasm when you are a child, and that gap was compounded by the fact that he was the eldest child in the family and I was the fourth of six.
Steve was born in Dublin on 22 August 1946. He was named after our father, Stephen Edward Comerford (1918-2004), who in turn was named after our grandfather, also named Stephen Edward Comerford (1867-1921). The name Stephen had come into the Bunclody branch of the family because our grandfather was born on 28 December, three days after Christmas Day and two days after Saint Stephen’s Day.
As small children, we were all separated, going to different members and friends of the extended family: Steve was packed off to our grandmother Maria (Crowley) Murphy (1882-1957) and aunt Margaret (Murphy) Barrett (1920-2014) in Millstreet, Co Cork, while I went to George and Paggy Kerr in Dublin and the extended Hallinan family in Cappoquin, Co Waterford.
The accent Steve acquired in Millstreet brought him the nickname ‘Corky’ in his primary school when he returned to Dublin. By the time I was going to primary school, he was already at boarding school.
The Wexford historian Brendan Culliton, later the President of both the Wexford Historical Society and Wexford Wanderers Rugby Club, has remembered him as his friend throughout their shared years in primary school. ‘We were two of the ‘brainboxes’,’ he recalled some years ago. ‘In those days, we were two to a desk and I had the privilege of sharing a desk with Stephen for the whole of that year.’
He told me, ‘Stephen was very well read and was a pleasure to sit beside. He was one of the quieter members of the class, but I can remember the interesting chats we had on every subject under the sun. Before Christmas that year, we had shared what present we hoped to get. I am sure my interests at the time didn’t move far from Meccano and Just William. Stephen told me he had asked for books on history. That struck me as a bit odd, but if that was what he wanted, then that was him.
‘After Christmas, he brought in two bound copies of Carty’s History of Ireland to show me. I remember the covers were green, and plain. Other classmates would have been dismissive of books like these as a ‘Christmas present’. What, after all, was wrong with Dan Dare or Billy Bunter? But what struck me most was that Stephen was thrilled to show off these treasures. He was genuinely happy and, to me that was the important thing.’
Brendan Culliton was a year younger and stayed back a year. ‘So, when I went to Gormanston, Stephen was a year ahead of me. He was also in a different Clann / House, so our paths didn’t cross that often. However, when we did meet, a short greeting was never enough. I always recall there being real substance to the conversation.’
Stephen and I both went to Gormanston, but the five- or six-year gap was so wide that by the time I arrived, although there were teachers who remembered him, no-one in my year had ever come across him. We are also in different houses or clanns, and so any memories were few and rarely shared.
Yet, he was remembered for his achievements in maths and sciences, his fluency in the Irish language, and for his interests in chess, swimming and, to a lesser degree, golf. He taught himself the harmonica, and I remember his efforts to teach me to play chess – a pleasure that remains. But our academic and sporting interests seldom overlapped.
While I was at Gormanston, he was studying at University College Galway and at University College Dublin. When Brendan Culliton arrived in UCD, he recalled, they ‘encountered each other now and then around Earlsfort Terrace and, when we did, it was always cause for surprisingly lengthy conversations … There is no question that he was very intelligent and hugely talented. He was also genuine and sincere.’
By the time I left Gormanston in 1969, Stephen had completed his BSc and MSc degrees. We spent some time together that summer, sometimes going for meals together in Rathmines. I remember how we sat up together to watch the first moon landing on the night of 20 July 1969.
But by then he was moving to the US and Duke University, Durham, North Carolina, where he was a PhD candidate. I cannot recall that we ever met again. I was training to be a chartered surveyor with Jones Lang Wootton and working on a BSc in estate management with the College of Estate Management, then part of the University of Reading.
A colleague from his post-graduate days in Duke spoke of Stephen as ‘unfailingly courteous, and inclined to dress in jacket and tie … He gave the dining room a touch of class … dressed to the nines and carrying a rolled up umbrella.’ Perhaps he had retained a hint of that Cork accent he picked up in Millstreet as a child. ‘ We all had accents, but Stephen’s was a delight.’
He died on 18 December 1970, aged 24, and is buried in Maplewood Cemetery, Durham, North Carolina. The news of his death came in a chilling ’phone call in the middle of the night, seven days before Christmas, just days after my father’s birthday. Steve’s wrapped Christmas presents for his parents and each of his brothers and sisters arrived in the post a few days later, but by then the Christmas tree and the decorations had come down, and the Christmas lights had been switched off. It seems Christmas was cancelled that year.
The depths of a mother’s grief are unfathomable, I never fully understood or appreciated the ways my parents continued to suffer ever after, and at the time I never found ways to explain to friends and colleagues how I felt.
Brendan Culliton told me five years ago that when he heard of Stephen’s death it ‘was sad news then. It’s still sad news today.’
The Annals of Irish Mathematics and Mathematicians includes his name in the Gallery of Irish Mathematicians. He would have been 80 at his next birthday on 22 August 2026.
May his memory be a blessing ז״ל
A Christmas-time photograph of Steve visiting Santa as a child
17 December 2025
An Advent Calendar with Patrick Comerford: 18, 17 December 2025
Christmas trees at our flat in Stony Stratford (Photographs: Patrick Comerford, 2025)
Patrick Comerford
There is just a week to go to Christmas Eve. At noon each day this Advent, I am offering an image as part of my own ‘Advent Calendar’ for 2025, and an Advent or Christmas carol, hymn or song.
My image for my Advent Calendar today is of the Christmas trees at our flat in Stony Stratford: one a small tree high on the wall facing down onto the High Street, the other in the flat, waiting to be full decorated and waiting in anticipation of Christmas. I know Christmas trees are a relatively recent innovation in England and Ireland, but to me they also hint at the Jesse Tree, the genealogy of the expected, promised and long-awaited Jesus, which I was discussing in my prayer diary this morning.
Today (17 December) marks the start of the week before the celebration of Christmas, the birth of Christ. At evensong, the great Song of Mary, the canticle Magnificat, has a refrain or antiphon attached to it proclaiming the ascriptions or ‘names’ given to God throughout the Hebrew Bible or Old Testament. Each name develops into a prophecy of the forthcoming and eagerly-anticipated Messiah, Jesus, the Son of God.
The Advent carol O come, O come, Emmanuel (New English Hymnal, No 11; Irish Church Hymnal, No 135) is a popular reworking of the seven ‘O Antiphons’, and is the opening carol at the Carol Service in Saint Mary and Saint Giles Church, Stony Stratford next Sunday afternoon (4 pm, 21 December 2025).
O Sapientia, or O Wisdom, is the first of these days, followed tomorrow (18 December) by O Adonai, then by O Root of Jesse, O Key of David, O Dayspring, O King of the Nations, and, finally on 23 December, O Emmanuel.
In the old Sarum rite, these were sung one day earlier, beginning on 16 December, requiring another ascription for 23 December, this being O Virgin of Virgins. Since this was clearly apposite to the Blessed Virgin Mary, and not a ‘title’ of God, it was not adopted much beyond Sarum and, with the revision of the Calendar, Anglicans have adopted the more widely-used formulæ and dating.
The seven majestic Messianic titles for Christ are based on Biblical prophecies, and they help the Church to recall the variety of the ills of humanity before the coming of the Redeemer as each antiphon in turn pleads with mounting impatience for Christ to save his people.
O come, O come, Emmanuel,
and ransom captive Israel,
that mourns in lonely exile here
until the Son of God appear:
Rejoice! Rejoice!
Emmanuel shall come to thee, O Israel.
O come, thou Wisdom from above,
who ord’rest all things through thy love;
to us the path of knowledge show,
and teach us in her ways to go:
O come, O come, thou Lord of might,
who to thy tribes, on Sinai’s height,
in ancient times didst give the law
in cloud and majesty and awe:
O come, thou Rod of Jesse, free
thine own from Satan’s tyranny;
from depths of hell thy people save,
and give them vict’ry o’er the grave:
O come, thou Key of David, come,
and open wide our heavenly home;
make safe the way that leads on high,
and close the path to misery:
O come, thou Dayspring, come and cheer
our spirits by thine advent here;
disperse the gloomy clouds of night,
and death’s dark shadows put to flight:
O come, Desire of Nations, bring
all peoples to their Saviour King;
thou Corner-stone, who makest one,
complete in us thy work begun:
O come, O come, Emmanuel,
and ransom captive Israel,
that mourns in lonely exile here
until the Son of God appear.
Patrick Comerford
There is just a week to go to Christmas Eve. At noon each day this Advent, I am offering an image as part of my own ‘Advent Calendar’ for 2025, and an Advent or Christmas carol, hymn or song.
My image for my Advent Calendar today is of the Christmas trees at our flat in Stony Stratford: one a small tree high on the wall facing down onto the High Street, the other in the flat, waiting to be full decorated and waiting in anticipation of Christmas. I know Christmas trees are a relatively recent innovation in England and Ireland, but to me they also hint at the Jesse Tree, the genealogy of the expected, promised and long-awaited Jesus, which I was discussing in my prayer diary this morning.
Today (17 December) marks the start of the week before the celebration of Christmas, the birth of Christ. At evensong, the great Song of Mary, the canticle Magnificat, has a refrain or antiphon attached to it proclaiming the ascriptions or ‘names’ given to God throughout the Hebrew Bible or Old Testament. Each name develops into a prophecy of the forthcoming and eagerly-anticipated Messiah, Jesus, the Son of God.
The Advent carol O come, O come, Emmanuel (New English Hymnal, No 11; Irish Church Hymnal, No 135) is a popular reworking of the seven ‘O Antiphons’, and is the opening carol at the Carol Service in Saint Mary and Saint Giles Church, Stony Stratford next Sunday afternoon (4 pm, 21 December 2025).
O Sapientia, or O Wisdom, is the first of these days, followed tomorrow (18 December) by O Adonai, then by O Root of Jesse, O Key of David, O Dayspring, O King of the Nations, and, finally on 23 December, O Emmanuel.
In the old Sarum rite, these were sung one day earlier, beginning on 16 December, requiring another ascription for 23 December, this being O Virgin of Virgins. Since this was clearly apposite to the Blessed Virgin Mary, and not a ‘title’ of God, it was not adopted much beyond Sarum and, with the revision of the Calendar, Anglicans have adopted the more widely-used formulæ and dating.
The seven majestic Messianic titles for Christ are based on Biblical prophecies, and they help the Church to recall the variety of the ills of humanity before the coming of the Redeemer as each antiphon in turn pleads with mounting impatience for Christ to save his people.
O come, O come, Emmanuel,
and ransom captive Israel,
that mourns in lonely exile here
until the Son of God appear:
Rejoice! Rejoice!
Emmanuel shall come to thee, O Israel.
O come, thou Wisdom from above,
who ord’rest all things through thy love;
to us the path of knowledge show,
and teach us in her ways to go:
O come, O come, thou Lord of might,
who to thy tribes, on Sinai’s height,
in ancient times didst give the law
in cloud and majesty and awe:
O come, thou Rod of Jesse, free
thine own from Satan’s tyranny;
from depths of hell thy people save,
and give them vict’ry o’er the grave:
O come, thou Key of David, come,
and open wide our heavenly home;
make safe the way that leads on high,
and close the path to misery:
O come, thou Dayspring, come and cheer
our spirits by thine advent here;
disperse the gloomy clouds of night,
and death’s dark shadows put to flight:
O come, Desire of Nations, bring
all peoples to their Saviour King;
thou Corner-stone, who makest one,
complete in us thy work begun:
O come, O come, Emmanuel,
and ransom captive Israel,
that mourns in lonely exile here
until the Son of God appear.
Daily prayer in Advent 2025:
18, Wednesday 17 December 2025
The west window in All Saints’ Church, Margaret Street, London, by Alexander Gibbs … inspired by the 14th-century Jesse Tree window in Wells Cathedral (Photograph: Patrick Comerford)
Patrick Comerford
We are two-thirds of the way through the Season of Advent, and Christmas Eve is just a week away. This week began with the Third Sunday of Advent (Advent III, 14 December 2025), also known as Gaudete Sunday. Today, the Calendar of the Church of England remembers Eglantyne Jebb (1928), Social Reformer and Founder of Save the Children.
Later this evening, I hope to take part in the choir rehearsals in Saint Mary and Saint Giles Church, Stony Stratford, as we continue to prepare for the Advent carol services and for Christmas Eve and Christmas Day.
But, before today begins, I am taking some quiet time this morning 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.
‘An account of the genealogy of Jesus the Messiah’ (Matthew 1: 1) … the Jesse Tree in a window by Clayton and Bell in the North Transept in Lichfield Cathedral (Photograph: Patrick Comerford)
Matthew 1: 1-17 (NRSVA):
1 An account of the genealogy of Jesus the Messiah, the son of David, the son of Abraham.
2 Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, 3 and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Aram, 4 and Aram the father of Aminadab, and Aminadab the father of Nahshon, and Nahshon the father of Salmon, 5 and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, 6 and Jesse the father of King David.
And David was the father of Solomon by the wife of Uriah, 7 and Solomon the father of Rehoboam, and Rehoboam the father of Abijah, and Abijah the father of Asaph, 8 and Asaph the father of Jehoshaphat, and Jehoshaphat the father of Joram, and Joram the father of Uzziah, 9 and Uzziah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah, 10 and Hezekiah the father of Manasseh, and Manasseh the father of Amos, and Amos the father of Josiah, 11 and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon.
12 And after the deportation to Babylon: Jechoniah was the father of Salathiel, and Salathiel the father of Zerubbabel, 13 and Zerubbabel the father of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor, 14 and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eliud, 15 and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob, 16 and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called the Messiah.
17 So all the generations from Abraham to David are fourteen generations; and from David to the deportation to Babylon, fourteen generations; and from the deportation to Babylon to the Messiah, fourteen generations.
Mary’s ‘husband Joseph [was] a righteous man’ (Matthew 1: 8-19) … the betrothal of Joseph and Mary, depicted in a window by Harry Clarke in Athlone (Photograph: Patrick Comerford)
Today’s Reflections:
In the Gospel reading at the Eucharist today (Matthew 1: 1-17), we begin a series of readings drawing on the early stages of the two nativity narratives found in Matthew 1: 1-24 and Luke 1: 5-79.
Today (17 December) marks the start of the week before the celebration of Christmas, the birth of Christ. The Gospels offer us two different genealogies for Jesus, in the Gospel according to Saint Matthew (1: 1-17) and the Gospel according to Saint Luke (Luke 3: 23-38). Both genealogies are almost exclusively male listings, but they reflect different priorities distinguished by some interesting variation in Matthew’s genealogical approach.
While Saint Luke traces the line of ancestry back to Adam, emphasising the universalist nature of the incarnation, Saint Matthew traces the line back to Abraham, rooting Jesus in space and time, placing him in the context of Israel’s story.
He is not ashamed to name some of the more colourful men in this family tree, including Jacob, who lied and cheated his old blind father; Judah who slept with his own daughter-in-law, mistaking her for a cult prostitute; David the bandit-shepherd who becomes king; Rehoboam, who encouraged pagan cults and male cult prostitutes; Jehoram (or Joram), who married Ahab’s sister and followed the depraved lifestyle of his brother-in-law and his wife, Jezebel; Uzziah the leper; and Manasseh and Amon (Amos) who burned babies alive.
This is a colourful interpretation of the family history of Jesus as offered by Saint Matthew. But perhaps it is more interesting to note that, unlike Luke, Matthew includes five women among the ancestors of Jesus. The choice of these five women has particular significance in Saint Matthew’s genealogy; a reader knowing that Matthew was anxious to prove the royal ancestry and lineage of Jesus, might expect any women selected for special mention would be queens, or the daughters of important kings, mighty warriors, or great prophets. Instead, the writer selects five women who were on the margins of society. Tamar, Rahab, Ruth, Bathsheba and Mary were not the sort of women one might want to boast about in some imaginary Biblical version of Burke’s Peerage or Burke’s Landed Gentry.
Tamar, Rahab, Ruth, Bathsheba and Mary are the sort of ancestors often overlooked by ancestor-searchers. But they challenged the Jewish restrictions on marriage to Gentiles and challenged the very definition of Jewish-ness which depends on a mother's authentic Jewish identity. By those rabbinical definitions of Jewish-ness, which perhaps were beginning to develop at the time the Gospels were written, we could not regard Perez, Boaz, or Solomon, or for that matter David and the whole line of kings of Israel and Judah as authentic, ethnic Jews.
Christ is coming, and he turns everything upside, removing our prejudices, calling in the outsiders and welcoming those who are on the marginalised and who are the victims of our prejudices.
The Jesse Tree depicted in the West Window in Christ Church, Cathedral, Dublin (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 17 December 2024):
The theme this week (14 to 20 December 2025) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘The Floating Church’ (pp 10-11). This theme was introduced on Sunday with a Programme Update by Sister Veronica of the Community of the Sisters of the Church in Melanesia.
The USPG Prayer Diary today (Wednesday 17 December 2025) invites us to pray:
We pray for the Christian Care Centre in Honiara and the women and children who find refuge there. May they experience safety, healing, and hope, and may the Sisters be strengthened in compassion and wisdom.
The Collect:
O Lord Jesus Christ,
who at your first coming sent your messenger
to prepare your way before you:
grant that the ministers and stewards of your mysteries
may likewise so prepare and make ready your way
by turning the hearts of the disobedient to the wisdom of the just,
that at your second coming to judge the world
we may be found an acceptable people in your sight;
for you are alive and reign with the Father
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
We give you thanks, O Lord, for these heavenly gifts;
kindle in us the fire of your Spirit
that when your Christ comes again
we may shine as lights before his face;
who is alive and reigns now and for ever.
Additional Collect:
God for whom we watch and wait,
you sent John the Baptist to prepare the way of your Son:
give us courage to speak the truth,
to hunger for justice,
and to suffer for the cause of right,
with Jesus Christ our Lord.
Yesterday’s Reflections
>Continued Tomorrow
‘We give you thanks, O Lord, for these heavenly gifts’ (Post-Communion Prayer) … preparing for the Eucharist in Southwark Cathedral (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 two-thirds of the way through the Season of Advent, and Christmas Eve is just a week away. This week began with the Third Sunday of Advent (Advent III, 14 December 2025), also known as Gaudete Sunday. Today, the Calendar of the Church of England remembers Eglantyne Jebb (1928), Social Reformer and Founder of Save the Children.
Later this evening, I hope to take part in the choir rehearsals in Saint Mary and Saint Giles Church, Stony Stratford, as we continue to prepare for the Advent carol services and for Christmas Eve and Christmas Day.
But, before today begins, I am taking some quiet time this morning 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.
‘An account of the genealogy of Jesus the Messiah’ (Matthew 1: 1) … the Jesse Tree in a window by Clayton and Bell in the North Transept in Lichfield Cathedral (Photograph: Patrick Comerford)
Matthew 1: 1-17 (NRSVA):
1 An account of the genealogy of Jesus the Messiah, the son of David, the son of Abraham.
2 Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, 3 and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Aram, 4 and Aram the father of Aminadab, and Aminadab the father of Nahshon, and Nahshon the father of Salmon, 5 and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, 6 and Jesse the father of King David.
And David was the father of Solomon by the wife of Uriah, 7 and Solomon the father of Rehoboam, and Rehoboam the father of Abijah, and Abijah the father of Asaph, 8 and Asaph the father of Jehoshaphat, and Jehoshaphat the father of Joram, and Joram the father of Uzziah, 9 and Uzziah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah, 10 and Hezekiah the father of Manasseh, and Manasseh the father of Amos, and Amos the father of Josiah, 11 and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon.
12 And after the deportation to Babylon: Jechoniah was the father of Salathiel, and Salathiel the father of Zerubbabel, 13 and Zerubbabel the father of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor, 14 and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eliud, 15 and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob, 16 and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called the Messiah.
17 So all the generations from Abraham to David are fourteen generations; and from David to the deportation to Babylon, fourteen generations; and from the deportation to Babylon to the Messiah, fourteen generations.
Mary’s ‘husband Joseph [was] a righteous man’ (Matthew 1: 8-19) … the betrothal of Joseph and Mary, depicted in a window by Harry Clarke in Athlone (Photograph: Patrick Comerford)
Today’s Reflections:
In the Gospel reading at the Eucharist today (Matthew 1: 1-17), we begin a series of readings drawing on the early stages of the two nativity narratives found in Matthew 1: 1-24 and Luke 1: 5-79.
Today (17 December) marks the start of the week before the celebration of Christmas, the birth of Christ. The Gospels offer us two different genealogies for Jesus, in the Gospel according to Saint Matthew (1: 1-17) and the Gospel according to Saint Luke (Luke 3: 23-38). Both genealogies are almost exclusively male listings, but they reflect different priorities distinguished by some interesting variation in Matthew’s genealogical approach.
While Saint Luke traces the line of ancestry back to Adam, emphasising the universalist nature of the incarnation, Saint Matthew traces the line back to Abraham, rooting Jesus in space and time, placing him in the context of Israel’s story.
He is not ashamed to name some of the more colourful men in this family tree, including Jacob, who lied and cheated his old blind father; Judah who slept with his own daughter-in-law, mistaking her for a cult prostitute; David the bandit-shepherd who becomes king; Rehoboam, who encouraged pagan cults and male cult prostitutes; Jehoram (or Joram), who married Ahab’s sister and followed the depraved lifestyle of his brother-in-law and his wife, Jezebel; Uzziah the leper; and Manasseh and Amon (Amos) who burned babies alive.
This is a colourful interpretation of the family history of Jesus as offered by Saint Matthew. But perhaps it is more interesting to note that, unlike Luke, Matthew includes five women among the ancestors of Jesus. The choice of these five women has particular significance in Saint Matthew’s genealogy; a reader knowing that Matthew was anxious to prove the royal ancestry and lineage of Jesus, might expect any women selected for special mention would be queens, or the daughters of important kings, mighty warriors, or great prophets. Instead, the writer selects five women who were on the margins of society. Tamar, Rahab, Ruth, Bathsheba and Mary were not the sort of women one might want to boast about in some imaginary Biblical version of Burke’s Peerage or Burke’s Landed Gentry.
Tamar, Rahab, Ruth, Bathsheba and Mary are the sort of ancestors often overlooked by ancestor-searchers. But they challenged the Jewish restrictions on marriage to Gentiles and challenged the very definition of Jewish-ness which depends on a mother's authentic Jewish identity. By those rabbinical definitions of Jewish-ness, which perhaps were beginning to develop at the time the Gospels were written, we could not regard Perez, Boaz, or Solomon, or for that matter David and the whole line of kings of Israel and Judah as authentic, ethnic Jews.
Christ is coming, and he turns everything upside, removing our prejudices, calling in the outsiders and welcoming those who are on the marginalised and who are the victims of our prejudices.
Today’s Prayers (Wednesday 17 December 2024):
The theme this week (14 to 20 December 2025) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘The Floating Church’ (pp 10-11). This theme was introduced on Sunday with a Programme Update by Sister Veronica of the Community of the Sisters of the Church in Melanesia.
The USPG Prayer Diary today (Wednesday 17 December 2025) invites us to pray:
We pray for the Christian Care Centre in Honiara and the women and children who find refuge there. May they experience safety, healing, and hope, and may the Sisters be strengthened in compassion and wisdom.
The Collect:
O Lord Jesus Christ,
who at your first coming sent your messenger
to prepare your way before you:
grant that the ministers and stewards of your mysteries
may likewise so prepare and make ready your way
by turning the hearts of the disobedient to the wisdom of the just,
that at your second coming to judge the world
we may be found an acceptable people in your sight;
for you are alive and reign with the Father
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
We give you thanks, O Lord, for these heavenly gifts;
kindle in us the fire of your Spirit
that when your Christ comes again
we may shine as lights before his face;
who is alive and reigns now and for ever.
Additional Collect:
God for whom we watch and wait,
you sent John the Baptist to prepare the way of your Son:
give us courage to speak the truth,
to hunger for justice,
and to suffer for the cause of right,
with Jesus Christ our Lord.
Yesterday’s Reflections
>Continued Tomorrow
‘We give you thanks, O Lord, for these heavenly gifts’ (Post-Communion Prayer) … preparing for the Eucharist in Southwark Cathedral (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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