07 February 2026

Cormac Comerford makes his
Olympic debut on the opening
day of the Winter Olympics

Team Ireland alpine skiier Cormac Comerford from Glenageary, Co Dublin, in Piazza Walther (Photograph: David Fitzgerald/ Sportsfile/ Irish Examiner)

Patrick Comerford

Cormac Comerford from Glenageary, Co Dublin, finished 34th in the men’s downhill today on the opening day of the Alpine skiing at the Milano Cortina Winter Olympics, where Franjo von Allmen from Switzerland delivered a sensational performance to win the first gold medal of the Games.

Cormac Comerford made his Olympic debut this afternoon in skiing’s queen event at the Stelvio Ski Centre in Bormio, finishing the 3,442-metre course in a time of 2:04.40. He started out last among the field and came 34th among the 36 starters, well pleased with his effort on a highly technical, and in parts treacherous, course.

‘It’s an incredible feeling to make my Olympic debut today in this weather, on this slope,’ he told The Irish Times. ‘To bring it down Stelvio is a huge achievement, coming from the artificial slope back home. There’s a huge sense of pride. I made a few mistakes in the run, it felt smoother in training, but that’s racing and I’m really proud to have brought it down.’

‘I’m excited to be here,’ he said. ‘If I’m proud, I hope I can make Ireland proud as well.’ He was the first member of Team Ireland to compete in this year’s Winter Olympics in Milan and Cortina when he hit the slopes on the opening day of the games.

Ireland has been sending teams to the Winter Olympics for many years, but it is 24 years since Dublin-born Clifton Wrottesley (Lord Wrottesley) came up one place shy of a medal for Ireland in the skeleton at the Salt Lake City Games in 2002.

Cormac Comerford’s Olympic scholarship meant fewer pressures in a sport that costs him €40,000 a year to compete in. This is important for him, as he remembers how hard it was when first started out professionally after starting to study engineering at TU Dublin (Technological University Dublin). His summer work included ‘a lot of sailing instruction and labour on construction sites.’

He says he spent too many of his early years on the circuit sleeping in bus stations and carting a ski bag the weight of his own body to different events and different countries in order to shave pennies off his budget.

It took him six years to qualify for his engineering degree because of the time spent away from home. He could, as he joked himself, be a doctor by now. But scholarships from Trinity, FBD and from the Olympic Federation of Ireland were critical in allowing him to stay on track and in pursuit of his dream.

He competed in the World Championships in 2017 for first time. He is now at his peak, among the top five per cent in the world, 23rd in the World Championships, ‘and hopefully going a lot higher.’

Cormac Comerford found that breaking into a sport where Ireland have no tradition was hard, and his achievements were often belittled. ‘I remember watching Shane O’Connor on the TV at the 2010 Olympics in Vancouver and thinking, ‘Imagine if I could do that, how cool would that be?’ So going into Milan-Cortina would be massive for me. To achieve that childhood dream would be the cherry on the cake.’

When Cormac Comerford was eight and growing up in Glenageary, his aunt first took him up the dry ski slopes in Kilternan in south Co Dublin. Now, 21 years later, after his fourth qualification attempt, Comerford is among the four Irish athletes taking part in Milano Cortina 2026.

Cormac Comerford … ‘It’s been a childhood dream of mine’ (Photograph: RTÉ)

The 25th Winter Olympics are spread across six locations in north Italy this year. They opened last night (6 February 2026) and continue for the next two weeks until Sunday 22 February. Cormac Comerford’s journey there has been has been a difficult one and his childhood dream of reaching the Olympics has been tested repeatedly over the years.

‘It’s been a childhood dream of mine, since I first put on a pair of skis, up at the Ski Club of Ireland. I fell in love with the sport, and when I got to watch Shane O’Connor at the Olympics in 2010, that’s when the seed was really sown’, he says.

Cormac is competing in all four events in Milano Cortina: the downhill, super-G, giant slalom and slalom. He has also competed in five World Championships, when he finished inside top-30 in the European Cup. The three other Irish athletes are Anabelle Zurbay (17), who was born in Minnesota; Thomas Maloney Westgård born on the island of Leka in Norway to a Galway mother and Norwegian father, and Ben Lynch, who has lived in Vancouver since he was three.

Cormac Comerford previously reached the minimal qualifying criteria in alpine skiing for Sochi 2014, Pyeongchang 2018, and Beijing 2022, but each time he missed out on the strict quota for Irish representatives. Yet he never let go of that dream. ‘Being an Irish ski racer can also be incredibly lonely, there aren’t many of us, it’s a really hard path to forge.’

‘There were a few turning points,’ he recalls, ‘like when I started in Dublin Institute of Technology (DIT), my whole career was hanging on me getting a scholarship there. Thankfully they believed in me, I got some extra support, and it was enough to help me keep the dream alive.’

None of his family are skiers. He grew up playing GAA underage with Cuala, alongside Con O’Callaghan, and was also involved in rugby, hockey, sailing, and surfing. But, ultimately, skiing came out on top.

His specialist event is the slalom, the mix of technical and physical demands, dodging between 50 or 60 gates, 8 to 11 metres apart, while flat-out downhill at 60 kph for between 40 seconds to a minute.

His first event was on Saturday, the day after the opening ceremony in the San Siro Stadium in Milan.

It is 34 years since Team Ireland first competed at the Winter Olympics, at Albertville 1992, and the four athletes selected for Milano Cortina bringing to 37 the number of Irish Winter Olympians. For Cormac, the lifelong dream is finally being realised.

Cormac Comerford works as a mechanical engineer in the off-season, and spends most of the winter travelling Europe, training and competing. He recalls how he spent too many of his early years on the circuit sleeping in bus stations and carting a ski bag the weight of his own body to different events and different countries in order to shave pennies off his budget.

Cormac Comerford grew up in Glenageary in south Dublin. He was a sporty child, lining out for Cuala in both GAA codes, and playing rugby at Newpark Comprehensive in Blackrock. His mother’s passion for sailing also meant he spent a lot of time on the water. But trips with his aunt to Ireland’s only artificial ski slope in Kilternan caught his imagination from the age of eight.

He loved the individuality of downhill skiing, its niche status in Ireland appealing because it meant Comerford could hone his craft under the radar. ‘There was no noise around the sport, especially in Ireland,’ he says. ‘It was just me in my own world with the racing. That's what really pulled me in and kept me hooked.’

He is competing in four different events at the Milano Cortina Winter Olympics and faces three more Alpine skiing events: on Wednesday (11 February) in the Super-G (Alpine Skiing) in Bormio; next Saturday (14 February), in the Giant Slalom Run 1 and 2 (Alpine Skiing) in Bormio; and on Monday 16 February in the Slalom Run 1 and 2 (Alpine Skiing), also in Bormio.

The closing ceremony is in Verona on Sunday 22 February.

Alpine skier Cormac Comerford from Glenageary … representing Ireland in skiing at the Winter Olympics in Milan (Photograph: Harry Murphy/Sportsfile)

Daily prayer in Ordinary Time 2026:
5, Saturday 7 February 2026

‘Look with compassion on the whole human family; take away the arrogance and hatred which infect our hearts’ … Bishop Mariann Edgar Budde preaching in Washington last year (Photograph: Washington National Cathedral / Facebook)

Patrick Comerford

We are in Ordinary Time in the Church Calendar, Ash Wednesday and the beginning of Lent are less than two weeks away (18 February 2026) and tomorrow is the Second Sunday before Lent. Later today, I hope to attend Το Στέκι Μας (Our Place), the pop-up Greek café at the Greek Orthodox Church on London Road, Stony Stratford, from 10:30 to 3 pm, with traditional Greek desserts and Greek coffees and delicacies.

Later this afternoon, after Ireland’s crushing 36-14 defeat by France the night before last, I hope to find appropriate places to watch the Six Nations rugby fixtures between Italy and Scotland (14:10) and England and Wales (16:40).

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.

‘The Gulf of Empathy’ (Watercolour: Jerome Steuart)

Mark 6: 30-34 (NRSVA):

30 The apostles gathered around Jesus, and told him all that they had done and taught. 31 He said to them, ‘Come away to a deserted place all by yourselves and rest a while.’ For many were coming and going, and they had no leisure even to eat. 32 And they went away in the boat to a deserted place by themselves. 33 Now many saw them going and recognized them, and they hurried there on foot from all the towns and arrived ahead of them. 34 As he went ashore, he saw a great crowd; and he had compassion for them, because they were like sheep without a shepherd; and he began to teach them many things.

A quotation from Psalm 82 reposted on social media many times after Bishop Mariann Budde’s sermon in Washington last year

Today’s Reflections:

In the Gospel reading at the Eucharist today (Mark 6: 30-34), we read what might be described as the ‘curtain-raiser’ to the feeding of the 5,000.

The feeding of the multitude is the only miracle recorded in all four Gospels (see Matthew 14: 13-21; Mark 6: 30-44; Luke 9: 12-17; John 6: 1-15), with only minor variations on the place and the circumstances.

In the verses immediately before, in yesterday’s reading, Saint Mark tells of the beheading of Saint John the Baptist, who was executed after he denounced Herod Antipas for marrying his brother Philip’s wife, while Philip was still alive (see Mark 6: 14-29).

The disciples of Saint John the Baptist took his body and buried it – a foreshadowing of how his disciples are going to desert Christ at his own death and burial – and they then go to Christ to tell him the news (verses 29-30).

When Jesus hears this, he takes a boat and withdraws to a deserted place. But the crowds follow him on foot around the shore and find him, and when he comes ashore there is a great crowd waiting for him. He has ‘compassion for them, and because they were like sheep without a shepherd; and he began to teach them many things’ (verse 34).

I cannot help but think this morning of the immediate relevance of the sequence of events where the cruel actions of a despotic leader are followed immediately by Jesus showing compassion for the wandering and oppressed people ‘because they were like sheep without a shepherd’, and he teaches them and he feeds them.

It is just over a year since Bishop Mariann Edgar Budde, in her sermon at the National Cathedral prayer service in Washington (21 January 2025), urged Donald Trump to show mercy and compassion towards scared individuals, including ‘gay, lesbian and transgender children in Democratic, Republican and independent families’, towards immigrants and those fleeing war and persecution.

But in a response to Bishop Budde online, in a lengthy, bullying rant on social media the next day, Trump labelled her a ‘Radical Left hard line Trump hater’ who had ‘brought her church into the World of politics in a very ungracious way’, claiming she was ‘nasty’ in her tone.

Bishop Mariann opened her sermon by praying: ‘O God, you made us in your own image and redeemed us through Jesus your Son: Look with compassion on the whole human family; take away the arrogance and hatred which infect our hearts; break down the walls that separate us; unite us in bonds of love; and work through our struggle and confusion to accomplish your purposes on Earth; that, in your good time, all nations and races may serve you in harmony around your heavenly throne; through Jesus Christ our Lord. Amen.’

And she concluded: ‘Have mercy, Mr President, on those in our communities whose children fear that their parents will be taken away. Help those who are fleeing war zones and persecution in their own lands to find compassion and welcome here. Our God teaches us that we are to be merciful to the stranger, for we were once strangers in this land.

‘May God grant us all the strength and courage to honour the dignity of every human being, speak the truth in love, and walk humbly with one another and our God, for the good of all the people of this nation and the world.’

As Sarah Jones, senior writer for Intelligencer, wrote, ‘For MAGA, the Line Between God and Trump Has Blurred.’ She wrote, ‘MAGA has chosen its god-king … The god-king is human, fallible, and frail, and his worship distorts the world.’ For some, the choice between Herod and Jesus may have been difficult at the time, with severe consequences. But for many the choice today is stark, and the moral options are clear, no matter what the cost is going to be.

Those stark choices are being made, and the costly but moral choices are being made. According to a report in the Church Times yesterday, Episcopal bishops in the US are warning that Americans must be prepared to lose their lives as they stand up for their values in the crisis caused by Trump’s immigration clampdown.< (‘US Bishops: Prepare for era of martyrdom, 6 February 2026, p 10)br />
More than 150 bishops of the Episcopal Church have signed an open letter calling on Americans to ‘stand by their values and act.’ The Presiding Bishop, Dr Sean Rowe, is quoted in the New York Times saying: ‘I think that we may be called on to put our bodies on the line and that we should be ready to do that. We all have a responsibility to resist this as Christians and that kind of resistance my cost us our life.’

‘Come away to a deserted place all by yourselves and rest a while’ (Mark 6: 31) … searching in a deserted place for a place of rest (Photograph: Patrick Comerford)

Today’s Prayers (Saturday 7 February 2026):

The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been: ‘Serving the Lord with Dignity’ (pp 24-25). This theme was introduced on Sunday with a Programme Update by the Revd Mauricio Mugunhe, Executive Director of Acção Social Anglicana, Igreja Anglicana de Moçambique e Angola.

The USPG Prayer Diary today (Saturday 7 February 2026) invites us to pray:

Lord, we know that unless you build the house, the builders labour in vain. Direct IAMA according to your purpose, and uphold the vision with steadfast faith.

The Collect:

Almighty God,
by whose grace alone we are accepted
and called to your service:
strengthen us by your Holy Spirit
and make us worthy of our calling;
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:

God of truth,
we have seen with our eyes and touched with our hands the bread of life:
strengthen our faith
that we may grow in love for you and for each other;
through Jesus Christ our Lord.

Additional Collect:
God of our salvation,
help us to turn away from those habits which harm our bodies
and poison our minds
and to choose again your gift of life,
revealed to us in Jesus Christ our Lord.

Collect on the Eve of the Second Sunday before Lent:

Almighty God,
you have created the heavens and the earth
and made us in your own image:
teach us to discern your hand in all your works
and your likeness in all your children;
through Jesus Christ your Son our Lord,
who with you and the Holy Spirit reigns supreme over all things,
now and for ever.

Yesterday’s Reflections

Continued Tomorrow

‘They went away in the boat to a deserted place by themselves’ (Mark 6: 32) … boats by the River Blackwater at Cappoquin Rowing Club in Co Waterford (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

06 February 2026

Another East End synagogue
has closed in London and is due
to be sold at auction next week

The East London Central Synagogue, a 100-year-old synagogue in the East End, is for sale at an online auction next Thursday (Photograph: Patrick Comerford)

xxx (Photograph: Patrick Comerford)

Patrick Comerford

The East London Central Synagogue, a 100-year-old synagogue in the East End, is for sale at an online auction next Thursday (12 February) with a guide price of more than £2 million. The synagogue, also known as Nelson Street Synagogue, was founded in 1923, and is being sold on behalf of the Federation of Synagogues.

This is the only surviving purpose-built synagogue in the East End and one of just three remaining synagogues in the East End. It was closed in 2020 after a leak in the roof caused part of the ceiling to collapse and also because of the impact of Covid-19 on attendance numbers.

Ever since, the synagogue in Whitechapel has been largely disused. It remains a locally listed heritage asset, however, and any development by new owners would involve taking consideration of this listing.

The East London Central Synagogue, also known as Nelson Street Synagogue, was founded as the Nelson Street Sfardish Synagogue in 1923 (Photograph: Patrick Comerford)

By the early 1890s, there were shuls (synagogues), chevrot (benevolent societies) and steiblech (informal places of worship) all over the Spitalfields, Whitechapel and the Saint George’s area. The East End had become a centre of Jewish life by the early 20th century, with a Jewish population of about 250,000 people and about 150 synagogues.

Most of these people were Yiddish-speaking first-generation immigrants from East Europe, unlike other, longer-established Ashkenazi and Sephardi communities in the country, which had come in earlier generations from the Low Countries.

Nelson Street is in the Borough of Tower Hamlets, and previously in Stepney, and extends for 1,000 ft east from New Road, off Commercial Road. It runs parallel with Varden Street, immediately to the north, and crosses over Turner Street and Philpot Street. The East London Central Synagogue, also known as Nelson Street Synagogue, was an Ashkenazi Orthodox synagogue affiliated to the Federation of Synagogues.

It was founded as the Nelson Street Sfardish Synagogue (Hebrew name: Ohr HaChaim D’bnai Berdichev) in 1923, at a time when the East End was a crowded Jewish neighbourhood, largely made up of immigrants. Initially the style of service (nosach) was Sfardish or Sphardish, also known as Askenazi Sfard, which is not to be confused with Sephardi. The name Sfardish refers to a style of service that differs slightly from mainstream Ashkenazi and is similar to Hassidic usage. The order of service and certain extra words in some of the prayers are similar to the Sephardic tradition, but the Hebrew pronunciation and tunes are Ashkenazi, as were most of the Nelson Street congregation.

There were other Sfardish shuls in the area, such as Philpot Street Sfardish synagogue, which eventually amalgamated with Nelson Street.

Other lost synagogues in the East End include the Spital Square Poltava Synagogue on Heneage Street, the former Artillery Lane Synagogue and the former Gun Street Synagogue.

Nelson Street Synagogue was the East End’s last surviving purpose-built synagogue and one of just three remaining synagogues in the East End (Photograph: Patrick Comerford)

The foundation stone of Nelson Street Synagogue was laid by the synagogue president, B Bernstein, on 19 August 1923. The synagogue was designed by Lewis Solomon (1848-1928), an architect who designed several synagogues, and served as both the honorary architect of the Federation of Synagogues and architect and surveyor of the United Synagogue.

Lewis Solomon was born in 1848 to a Jewish family and was an apprentice and later clerk of works in the office of Matthew Digby Wyatt. He commenced practice on his own in London in 1872. Lewis Solomon and Son also redesigned the premises of the neighbouring Congregation of Jacob synagogue on Commercial Road, which also survives, in 1921. His other works include Golders Green Synagogue and the Fulham and West Kensington Synagogue.

His practice was being run by 1923 by his son Digby Lewis Solomon (1884-1962). Lewis Solomon died in 1928, and the practice later became Lewis Solomon, Kaye & Partners.

Inside the East London Centre Synagogue on Nelson Street (Photograph: Acuitus auction particulars)

Nelson Street Synagogue has been described as having ‘an unassuming exterior and a stunningly beautiful interior.’ The architectural historian Sir Nikolaus Pevsner described it in 1951: ‘Discreet brick exterior with two tiers of windows beneath round-headed arches with stone keystones. Fine classical interior. Galleries with iron railings between Ionic columns; coved steps, framed by a Venetian arch on Doric columns. Above the Ark, scrolled pediment with tablets of the law and Lions of Judah. Panelled pews and Bimah.’

Nelson Street Synagogue had a tradition of assisting local poor people, setting up of soup kitchens and other charities. It also provided a welcoming haven for refugees fleeing Eastern Europe.

The area around Whitechapel and Mile End was known at one time as London’s ‘Jewish Quarter’ and the poet Avram Stencl, himself a refugee from Nazi Germany arriving here in 1944, understood this at a much deeper level describing it as ‘the last shtetl’, with all the exile, struggle and longing that implies.

The East End of Nelson Street Synagogue, until recently one of the few surviving working synagogues in the East End (Photograph: Patrick Comerford)

The East End was heavily bombed during World War II, and the Jewish population moved on to new Jewish centres in north and north-west London, such as Stamford Hill, Golders Green and Hendon.

The consequent fall in membership numbers caused many East End synagogues to close and the congregations of the East End synagogues consolidated. Over the years, about 20 neighbouring synagogues were amalgamated with Nelson Street, but some of them lived on as names on commemorative plaques.

They include:

Belz Synagogue (by 1952), Berditchever Synagogue (by 1952), Buross Street, Cannon Street Road Synagogue (early 1970s), Chevra Shass, Commercial Road Great Synagogue (after 1968), Grove Street Synagogue (about 1949), Jubilee Street Zionist Synagogue (about 1967), Mile End Synagogue, New Road Synagogue (1974), Philpot Street Great Synagogue (after 1956), Philpot Street Sphardish Synagogue (after 1956), Rumanian Sidney Street Synagogue (by 1952), and the Sons of Britchan (B’nai Brichtan) Synagogue (1952).

The synagogue was renamed East London Central Synagogue in 1975. In recent years, it was left as the East End’s only surviving purpose-built synagogue and one of just three remaining in the East End, along with Sandy’s Row Synagogue, and the Congregation of Jacob synagogue on Commercial Road.

Because of these amalgamations, the shul on Nelson Street had a large collection of Torah scrolls, some dating back to the 18th century, although many are now of unknown origin.

Inside Nelson Street shul, once the most vibrant in the East End (Photograph: Acuitus auction particulars)

Nelson Street shul was once the most vibrant in the East End. Many people on social media recalled how it used to be full, especially during the high holydays and Yomim Tovim. The comments included ones that recalled Josif Weisz, a chazan from Romania with a beautiful tenor voice, and Rabbi Spetzman, an elderly rabbi with a flowing long beard who gave his sermons in Yiddish. Even in the 1980s ‘it was full of some amazing old characters … proper EastEnders.’

By the beginning of the 21st century, ‘the congregation consisted of about half a dozen stalwarts and a rabbi who walked each Saturday from Stoke Newington.’

The Jewish East End Celebration Society organised a number of Jewish East End activities 20 years ago (2003). These included an interview with Anna Tzelniker, a renowned Yiddish actor who worked with her father Meier and others in both mainstream and Yiddish theatre.

She was born in Romania and came to England as a teenager with her family in the early 1930s. She started her career in her father’s travelling Yiddish theatre company in Romania. Her many roles included five years in the West End stage production of Fiddler on the Roof.

Most of the Jewish communities in the East End have been dispersed in recent decades, and the East End now has a considerable Muslim population. , and the shul actively engaged in interfaith relations through the Tower Hamlets Inter Faith Forum, which includes the large East London Mosque on Whitechapel Road. The synagogue was also regularly visited by historical societies and walking tours, and took part in Open House London.

Leon Silver, a former president of the Nelson Street synagogue, grew up in the neighbourhood, and in his blog postings in recent years has discussed the tensions with local people and efforts to foster dialogue among faith communities A march to the synagogue from Aldgate eight years ago (January 2018) commemorated the East End’s Jewish heritage, and was followed by a multi-faith service of remembrance.

The synagogue was due to celebrate its centenary in 2023, and the architect Maxwell Hutchinson drafted plans to add museum and library space, so that the shul could build on its attraction as a tourist destination and become an historic Jewish centre in the East End.

But, after many years of attempts at renovation, it has fallen into a parlous state of disrepair, despite its rich and history, emblematic of both the history of the East End and of the Jewish community that was once a major part of it.

Today the East London Central Synagogue is daubed with disturbing graffiti, and the area to the immediate east is strewn with litter and its view marred by bins and rubbish from neighbouring premises. Inside, under all the white paint, I imagine there still may be plaques that recall the original donors with donations of 2s 6d, 5 shillings,10s 6d, and even £1 or a guinea (21 shillings).

When news of the pending sale was posted on social media in recent weeks, there were many suggestions that the synagogue should be converted into the Jewish Museum, presenting the history of Jews in the East End.

Yet, no matter whatever happens to the shul after next week’s auction, the Jewish presence in the East End is not coming to an end: the Congregation of Jacob shul is a six-minute walk away to the east, and Sandy’s Row and Bevis Marks Synagogues are a mile to the west.

Shabbat Shalom, שבת שלום‎

Nelson Street Synagogue once had plans to become a tourist destination and an historic Jewish centre in the East End (Photograph: Patrick Comerford)

Daily prayer in Ordinary Time 2026:
4, Friday 6 February 2026

The Execution of Saint John the Baptist … an early 18th century icon in the Museum of Christian Art in the Church of Saint Catherine of Sinai in Iraklion in Crete (Photograph: Patrick Comerford)

Patrick Comerford

We are in Ordinary Time in the Church Calendar, and less than two weeks away from Ash Wednesday (18 February 2026) and the beginning of Lent.

The calendar of the Church of England in Common Worship today remembers the Martyrs of Japan (1597). In 1597, 26 men and women, religious and lay, including Paul Miki, were first mutilated then crucified near Nagasaki. The period of persecution continued for another 35 years, and many new martyrs were added to their number.

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.

Herod’s daughter dances for the head of Saint John the Baptist … a fresco in the Church of Analipsi in Georgioupoli, Crete (Photograph: Patrick Comerford)

Mark 6: 14-29 (NRSVA):

14 King Herod heard of it, for Jesus’ name had become known. Some were saying, ‘John the baptizer has been raised from the dead; and for this reason these powers are at work in him.’ 15 But others said, ‘It is Elijah.’ And others said, ‘It is a prophet, like one of the prophets of old.’ 16 But when Herod heard of it, he said, ‘John, whom I beheaded, has been raised.’

17 For Herod himself had sent men who arrested John, bound him, and put him in prison on account of Herodias, his brother Philip’s wife, because Herod had married her. 18 For John had been telling Herod, ‘It is not lawful for you to have your brother’s wife.’ 19 And Herodias had a grudge against him, and wanted to kill him. But she could not, 20 for Herod feared John, knowing that he was a righteous and holy man, and he protected him. When he heard him, he was greatly perplexed; and yet he liked to listen to him. 21 But an opportunity came when Herod on his birthday gave a banquet for his courtiers and officers and for the leaders of Galilee. 22 When his daughter Herodias came in and danced, she pleased Herod and his guests; and the king said to the girl, ‘Ask me for whatever you wish, and I will give it.’ 23 And he solemnly swore to her, ‘Whatever you ask me, I will give you, even half of my kingdom.’ 24 She went out and said to her mother, ‘What should I ask for?’ She replied, ‘The head of John the baptizer.’ 25 Immediately she rushed back to the king and requested, ‘I want you to give me at once the head of John the Baptist on a platter.’ 26 The king was deeply grieved; yet out of regard for his oaths and for the guests, he did not want to refuse her. 27 Immediately the king sent a soldier of the guard with orders to bring John’s head. He went and beheaded him in the prison, 28 brought his head on a platter, and gave it to the girl. Then the girl gave it to her mother. 29 When his disciples heard about it, they came and took his body, and laid it in a tomb.

Inside the Chapel of the Hospital of Saint John the Baptist in Lichfield this week (Photograph: Patrick Comerford, 2026)

Today’s Reflections:

During my day in Lichfield earlier this week (2 February 2026), I spent some time in prayer in the Chapel of Saint John’s Hospital, which has been an important place in my spiritual life for the past 55 years. In the Gospel reading at the Eucharist today (Mark 6: 14-29), we hear again the account of the execution of Saint John the Baptist.

This Gospel story is full of stark, cruel, violent reality. To achieve this dramatic effect, it is told with recall, flashback or with the use of the devise modern film-makers call ‘back story.’

Cruel Herod has already executed Saint John the Baptist – long ago. Now he hears about the miracles and signs being worked by Jesus and his disciples.

Some people think that Saint John the Baptist has returned, even though John has been executed by Herod. Others think Jesus is Elijah – and popular belief at the time expected Elijah to return at Judgment Day (Malachi 4: 5).

On the other hand, Herod, the deranged Herod who has already had John beheaded, wonders whether John is back again. And we are presented with a flashback to the story of Saint John the Baptist, how he was executed in a moment of passion, how Herod grieved, and how John was buried.

Did you ever get mistaken for someone else? Or, do you ever wonder whether the people you work with, or who are your neighbours, really know who you are?

I am thinking of two examples. Anthony Hope Hawkins was the son of the Vicar of Saint Bride’s in Fleet Street, the Revd Edwards Comerford Hawkins. He was walking home to his father’s vicarage in London one dusky evening when he came face-to-face with a man who looked like his mirror image.

He wondered what would happen if they swapped places, if this double went back to Saint Bride’s vicarage, while he headed off instead to the suburbs. Would anyone notice?

It inspired him, under the penname of Anthony Hope, to write his best-selling novel, The Prisoner of Zenda.

The other example I think of is the way I often hear people put themselves down with self-deprecating sayings such as: ‘If they only knew what I’m really like … if they only knew what I’m truly like …’

What are you truly like?

And would you honestly want to swap your life for someone else’s?

Would you take on all their woes, and angsts and burdens, along with their way of life?

It is a recurring theme for poets, writers and philosophers over the centuries.

It was the theme in John Boorman’s movie The Tiger’s Tail (2006), in which Brendan Gleeson plays both the main character and his protagonist. Is he his doppelgänger, a forerunner warning of doom, destruction and death? Or is he the lost twin brother who envies his achievements and lifestyle?

The doppelgänger was regarded as a harbinger of doom and death.

There is a way in which Saint John the Baptist is seen as the harbinger of the death of his own cousin, Jesus.

The account of Saint John’s execution anticipates the future facing Christ and some of the disciples, and Christ’s own burial (see Mark 15: 45-47). The idea that John might be raised from the dead anticipates Christ’s resurrection.

As well as attracting similar followers and having similar messages, did these two cousins, in fact, look so like one another physically?

But Herod had known John the Baptist: he knew him as a righteous and a holy man, and he protected him. Why, he even liked to listen to John.

Do you think Herod was confused about the identities of Christ and of Saint John the Baptist?

Is Herod so truly deranged that he can believe someone he has executed, whose severed head he has seen, could come back to life in such a short period?

Or is Herod’s reaction merely one of exasperation and exhaustion: ‘Oh no! Not that John, back again!’

We too are forerunners, sent out to be signs of the Kingdom of God. To be a disciple is to follow a risky calling – or at least it ought to be so.

I once had a poster on a kitchen door with a grumpy looking judge asking, ‘If you were accused of being a Christian, would there be enough evidence to convict you?’

We heard yesterday (Mark 6: 7-13) how Christ sent out the disciples, two by two, inviting people into the Kingdom of God. But they are beginning to realise that the authorities are rejecting Christ.

Now with Herod’s maniacal and capricious way of making decisions, discipleship has become an even more risk-filled commitment.

But Herod’s horrid banquet runs right into the story in Saint Mark’s Gospel we hear in tomorrow’s reading (Mark 6: 30-44), when Christ feeds the 5,000 a sacramental sign of the invitation to all to the heavenly banquet – more than we can imagine can be fed in any human undertaking.

The invitation to Herod’s banquet, for the privileged and the prejudiced, is laden with the smell of death.

The invitation to Christ’s banquet, for the marginalised and the rejected, is laden with the promise of life.

Herod feeds the prejudices of his own family and a closed group of courtiers. Christ shows that, despite the initial prejudices of the disciples, all are welcome to his banquet.

Herod is in a lavish palace in his city, but is isolated and deserted. Christ withdraws to an open but deserted place to be alone, but a great crowd follows him.

Herod fears the crowd beyond his palace gates. Christ rebukes the disciples for wanting to keep the crowds away.

Herod offers his daughter half his kingdom. Christ offers us all, as God’s children, the fullness of the kingdom of God.

Herod’s daughter asks for John’s head on a platter. On the mountainside, Christ feeds all.

Our lives are filled with choices.

Herod chooses loyalty to his inner circle and their greed. Christ tells his disciples to make a choice in favour of those who need food and shelter.

Herod’s banquet leads to destruction and death. Christ’s banquet is an invitation to building the kingdom and to new life.

Would I rather be at Herod’s Banquet for the few in the palace or with Christ as he feeds the masses in the wilderness?

Who would you invite to the banquet?

And who do you think feels excluded from the banquet?

We may never get the chance to be like Herod when it comes to lavish banqueting and decadent partying. But we have an opportunity to be party to inviting the many to the banquet that really matters.

Who feels turned away from the banquet by the Church today, abandoned and left to fend for themselves?

And, in our response to their needs, when we become signs of the Kingdom of God, we provide evidence enough to convict us when we are accused of being Christians.

An icon of Saint John the Baptist in an icon by Hanna-Leena Ward in her current exhibition in Lichfield Cathedral (Photograph: Patrick Comerford, 2026)

Today’s Prayers (Friday 6 February 2026):

The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is: ‘Serving the Lord with Dignity’ (pp 24-25). This theme was introduced on Sunday with a Programme Update by the Revd Mauricio Mugunhe, Executive Director of Acção Social Anglicana, Igreja Anglicana de Moçambique e Angola.

The USPG Prayer Diary today (Friday 6 February 2026) invites us to pray:

Lord, we lift up the people of northern Mozambique, especially in Cabo Delgado, where extremist violence continues to displace many. Bring peace, protection, and hope to those who live in fear, and guide all who work for justice and reconciliation.

The Collect:

Almighty God,
by whose grace alone we are accepted
and called to your service:
strengthen us by your Holy Spirit
and make us worthy of our calling;
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:

God of truth,
we have seen with our eyes and touched with our hands the bread of life:
strengthen our faith
that we may grow in love for you and for each other;
through Jesus Christ our Lord.

Additional Collect:
God of our salvation,
help us to turn away from those habits which harm our bodies
and poison our minds
and to choose again your gift of life,
revealed to us in Jesus Christ our Lord.

Yesterday’s Reflections

Continued Tomorrow

A statue of Saint John the Baptist above the arched entrance at Saint John’s Hospital, Lichfield (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

05 February 2026

The Greeks have a word for it:
60, Αύριο (Avrio), Tomorrow

Looking forward to tomorrow … sunset at the Sunset Taverna, below the slopes of the Fortezza in Rethymnon (Photograph: Patrick Comerford)

Patrick Comerford

There is an old joke in Crete that tells of how a tourist, eager to learn a few phrases of Greek, asks whether there is a word in Greek that is equivalent to the Spanish mañana.

‘Yes’ says his Greek friend. But he stops, ponders a little, and then, after a few moments of deep thought, he draws a deep breath, and adds hesitantly: ‘Yes, but, but it doesn’t convey the same sense of urgency.’

It is no accident that the Greek word αύριο (avrio, tomorrow) lacks the sense of urgency conveyed in mañana.

Although the word avrio means ‘tomorrow’ or ‘not today’, it often carries a cultural connotation of a relaxed approach to time, meaning ‘when life allows’, not just the next calendar day. It is an integral part of an approach to life that values living in the present without giving in to the deadlines set by others.

The literal meaning of avrio is the day after today. It comes from the Classical Greek word αὔριον (aúrion), a derivative from ἀήρ, meaning a breeze or the morning air. The word is used, for example, by Homer in the Iliad and the Odyssey, Sophocles (Oedipus Tyrannus, Ichneutae and Trachiniae), Euripides (Alcestis and Hippolytus) and Xenophon (Economics). It is found too throughout the New Testament, for example in two verses in the Gospel reading next Sunday (8 February 2026):

εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ σήμερον ὄντα καὶ αὔριον εἰς κλίβανον βαλλόμενον ὁ θεὸς οὕτως ἀμφιέννυσιν, οὐ πολλῷ μᾶλλον ὑμᾶς, ὀλιγόπιστοι;

But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, will he not much more clothe you – you of little faith? (Matthew 6: 30).

μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον, ἡ γὰρ αὔριον μεριμνήσει ἑαυτῆς· ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς.

Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own. (Matthew 6: 34).

However, in its Greek cultural context today, the word is imbued with concepts of living without rigid deadlines, embracing a slower pace of life, and understanding that things happen when they are meant to.

In everyday conversation in Greek, the word is frequently used to say ‘not today’, ‘later’, or ‘not now’.

Many popular Greek songs have the word avrio in their title or as their theme, including songs by Stelios Kazantzidis, Ίσως αύριο (Isos Avrio, ‘Maybe Tomorrow’), a classic Zeibekiko song, and in traditional songs like those by Aspasia Stratigou, or in songs such as Σήμερα και Αύριο (Símero ke Avrio, ‘Today and Tomorrow’), a common theme, often with lyrics about love lasting forever.


Ίσως αύριο (Isos Avrio, Maybe Tomorrow) by Stelios Kazantzidis, a classic zeibekiko

Ίσως αύριο (Isos Avrio, Maybe Tomorrow) by Stelios Kazantzidis

Όλοι με ρωτούν πώς έχω καταντήσει
κι εγώ με απορία τους κοιτώ
κλάψε καρδιά μου σήμερα
τη μαύρη σου τη μοίρα
κλάψε για τον κατήφορο
που στη ζωή μου πήρα

Ίσως αύριο χτυπήσει πικραμένα
του θανάτου η καμπάνα και για μένα

Έχω απ’ τη ζωή παράπονο μεγάλο
δεν ένιωσε τον πόνο μου κανείς
μη με κατηγορήσετε
αφού κανείς δεν ξέρει
πριν πέσω τόσο χαμηλά
τι έχω υποφέρει

Ίσως αύριο χτυπήσει πικραμένα
του θανάτου η καμπάνα και για μένα

What will again happen tomorrow,
For years I’ve asked,
New troubles, new sorrows
Await me, the poor soul.

May tomorrow never dawn,
For new misfortunes
And pain it will bring me.

Everyone awaits tomorrow
With hope in their hearts,
But for me, no hope remains
In this world, no hope at all.

May tomorrow never dawn,
For new misfortunes
And pain it will bring me.

If only you knew, my dear mother, how much I suffer in life,
In this unjust and deceitful world
You’d never have brought a child into it.

May tomorrow never dawn, For new misfortunes the wicked will give me.

Waiting for tomorrow … sunset behind the Fortezza and the harbour in Rethymnon (Photograph: Patrick Comerford)

Αύριο πάλι (Avrio páli, ‘Tomorrow Again’) is a poem by the Greek poet, translator and lyricist Nikos Gatsos (1911-1992) that has been set to music and recorded by singers such as Maria Farantouri, as well as Grigoris Bithikotsis, Manolis Mitsias, Yannis Parios, Dimitra Galani and Dimitris Mitropanos.

Nikos Gatsos had a profound influence on the post-war generation of Greek poets. His blend of surrealism, symbolism and folk song was widely admired and made him one of the great 20th century Greek poets, alongside his friends the Nobel laureates Odysseas Elytis and George Seferis.

Nikos Gatsos (Νίκος Γκάτσος) was born on 8 December in 1911 in Asea in Arcadia in the Peloponnese, where he finished primary school. He attended secondary school (gymnasio) in Tripoli, and then moved to Athens, where he studied literature, philosophy and history at the University of Athens for two years.

By then, he was familiar with the poetry of Kostis Palamas and Dionysios Solomos, Greek folk songs, and trends in European poetry. In Athens, he became part of the literary circles of the day becoming a lifelong friends of Odysseus Elytis and published some of his poems in the magazines Nea Estia (1931-1932) and Rythmos (1933). He also published literary criticism in Μακεδονικές Ημέρες (Makedonikes Imeres), Ρυθμός (Rythmos), and Νέα Γράμματα (Nea Grammata). He met Odysseus Elytis in 1936, and became his literary ‘brother’ in poetry.

In 1943, Aetos published his long poem ‘Amorgos’, a major contribution to modern Greek poetry and praised combining surrealism and traditional Greek folk poetry motifs. He went on to publish three more poems: ‘Elegeio’ (1946) in Filologika Chronika, ‘The Knight and Death; (Ο ιππότης κι ο θάνατος) (1947), and ‘Song of Old Times’ (Τραγούδι του παλιού καιρού) (1963), dedicated to Seferis, in the magazine Tachydromos.

After World War II, he worked as a translator with the Greek-British Review and as a radio director with Ellinikí Radiofonía. He also began writing lyrics for Manos Hatzidakis, and collaborated with Mikis Theodorakis and other Greek composers. He translated various plays, and his magnum opus was his translation into Greek of the Spanish tragedy Blood Wedding by Federico Garcia Lorca.

He was close to the composer Manos Hadjidakis and the singer Nana Mouskouri, and his friends included Philip Sherrard, Peter Levi, Peter Jay and the Limerick-born poet Desmond O’Grady (1935-2014), who translated the poetry of CP Cavafy. He died in Athens on 12 May 1992 at the age of 80.

Αύριο πάλι: Νίκος Γκάτσος

Αύριο πάλι, αύριο πάλι θα 'ρθω να σε βρω
Κρίμα που δεν με πιστεύεις
Κρίμα που μ' αφήνεις μόνο μου να ζω

Αύριο πάλι, αύριο πάλι θα 'ρθω να σου πω
Κρίμα που δεν με πιστεύεις
Κρίμα που δεν ξέρεις πόσο σ' αγαπώ.

Αύριο πάλι, αύριο πάλι θα 'ρθω να σε βρω
Κρίμα που δεν με πιστεύεις
Κρίμα που μ' αφήνεις μόνο μου να ζω

Αύριο πάλι, αύριο πάλι θα 'ρθω να σου πω
Κρίμα που δεν με πιστεύεις
Κρίμα που δεν ξέρεις πόσο σ' αγαπώ

Tomorrow again (translated by Marina Boronina)

Tomorrow again, tomorrow again I will come to find you
It’s a pity that you don’t trust me
It’s a pity that you leave me alone to live

Tomorrow again, tomorrow again I will come to tell you
It’s a pity that you don’t trust me
It’s a pity that you don’t know how I love you.



Yesterday was χθες (chthés); the day before yesterday was προχθές (prochthés); today is σήμερα (simera); tomorrow is αύριο (avrio); the day after tomorrow is μεθαύριο (methávrio).

Yes, of course, αύριο can mean tomorrow. But waiting for tomorrow can sometimes feel like waiting for ever. Relax, sit back, and enjoy it … until tomorrow.

Αύριο.

Tomorrow’s woes … a sign in a taverna in Tsesmes, near Rethymnon (Photograph: Patrick Comerford)

Previous words in this series:

1, Neologism, Νεολογισμός.

2, Welcoming the stranger, Φιλοξενία.

3, Bread, Ψωμί.

4, Wine, Οίνος and Κρασί.

5, Yogurt, Γιαούρτι.

6, Orthodoxy, Ορθοδοξία.

7, Sea, Θᾰ́λᾰσσᾰ.

8,Theology, Θεολογία.

9, Icon, Εἰκών.

10, Philosophy, Φιλοσοφία.

11, Chaos, Χάος.

12, Liturgy, Λειτουργία.

13, Greeks, Ἕλληνες or Ρωμαίοι.

14, Mañana, Αύριο.

15, Europe, Εὐρώπη.

16, Architecture, Αρχιτεκτονική.

17, The missing words.

18, Theatre, θέατρον, and Drama, Δρᾶμα.

19, Pharmacy, Φᾰρμᾰκείᾱ.

20, Rhapsody, Ραψῳδός.

21, Holocaust, Ολοκαύτωμα.

22, Hygiene, Υγιεινή.

23, Laconic, Λακωνικός.

24, Telephone, Τηλέφωνο.

25, Asthma, Ασθμα.

26, Synagogue, Συναγωγή.

27, Diaspora, Διασπορά.

28, School, Σχολείο.

29, Muse, Μούσα.

30, Monastery, Μοναστήρι.

31, Olympian, Ολύμπιος.

32, Hypocrite, Υποκριτής.

33, Genocide, Γενοκτονία.

34, Cinema, Κινημα.

35, autopsy and biopsy

36, Exodus, ἔξοδος

37, Bishop, ἐπίσκοπος

38, Socratic, Σωκρατικὸς

39, Odyssey, Ὀδύσσεια

40, Practice, πρᾶξις

41, Idiotic, Ιδιωτικός

42, Pentecost, Πεντηκοστή

43, Apostrophe, ἀποστροφή

44, catastrophe, καταστροφή

45, democracy, δημοκρατία

46, ‘Αρχή, beginning, Τέλος, end

47, ‘Αποκάλυψις, Apocalypse

48, ‘Απόκρυφα, Apocrypha

49, Ἠλεκτρον (Elektron), electric

50, Metamorphosis, Μεταμόρφωσις

51, Bimah, βῆμα

52, ἰχθύς (ichthýs) and ψάρι (psari), fish.

53, Τὰ Βιβλία (Ta Biblia), The Bible

54, Φῐλοξενῐ́ᾱ (Philoxenia), true hospitality

55, εκκλησία (ekklesia), the Church

56, ναός (naos) and ἱερός (ieros), a church

57, Χριστούγεννα (Christougenna), Christmas

58, ἐπιφάνεια (epipháneia), θεοφάνεια, (theopháneia), Epiphany and Theophany

59, Ζέφυρος (Zéphuros), the West Wind

60, Αύριο (Avrio), Tomorrow.

61, Series to be continued

Open tomorrow … a sign in a shop in Platanias, near Rethymnon (Photograph: Patrick Comerford)

Daily prayer in Ordinary Time 2026:
3, Thursday 5 February 2026

‘He … began to send them out two by two’ (Mark 6: 7) … two walkers on the beach in Ballybunion, Co Kerry, at the end of the day (Photograph: Patrick Comerford)

Patrick Comerford

We are in Ordinary Time in the Church Calendar, and less than two weeks away from Ash Wednesday (18 February 20256 and the beginning of Lent.

Later this afternoon, I hope to be with the Stony Playreaders in the Library in Stony Stratford, as we begin a new term following our two evenings of plays in the recent Stony Words programme. Then, later this evening, I hope to find somewhere appropriate to watch Ireland’s match against France (8:10 pm) at the Stade de France, the opening fixture in this year’s Six Nations Championship. But, before my day 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.

When I set out on journeys, too often I take too much with me … ‘A Case History’ or ‘The Hope Street Suitcases’ by John King in Liverpool (Photograph: Patrick Comerford)

Mark 6: 7-13 (NRSVA):

7 He called the twelve and began to send them out two by two, and gave them authority over the unclean spirits. 8 He ordered them to take nothing for their journey except a staff; no bread, no bag, no money in their belts; 9 but to wear sandals and not to put on two tunics. 10 He said to them, ‘Wherever you enter a house, stay there until you leave the place. 11 If any place will not welcome you and they refuse to hear you, as you leave, shake off the dust that is on your feet as a testimony against them.’ 12 So they went out and proclaimed that all should repent. 13 They cast out many demons, and anointed with oil many who were sick and cured them.

‘He ordered them … to wear sandals and not to put on two tunics’ (Mark 6: 8-9) … sandals in a shopfront in Rethymnon, Crete (Photograph: Patrick Comerford)

Today’s Reflection:

In the Gospel reading at the Eucharist today (Mark 6: 7-13), Jesus sends out the 12 Disciples in pairs, two-by-two, on a limited commission, but advises them to prepare for rejection and to be ready to move on.

Going out in pairs was a well-known practice at the time. For example, Yose ben Joezer of Zeredah (first half of the second century BCE), is often paired with his colleague, Yose ben Johanan of Jerusalem. They are the first of the zugot(Hebrew זוּגוֹת, ‘pairs’; singular זוּג; zug), the name given to the pairs of sages responsible for maintaining the chain of the Oral Law from Antigonus of Sokho, the pupil of Simeon the Just, to Johanan ben Zakkai. They represent a link between the prophets and the tannaim or rabbinic sages whose views are recorded in the Mishnah.

Yose ben Joezer was the nasi of the Sanhedrin and his colleague was the av bet din. Because of their profound erudition and piety, both Yoses were called ‘the grape clusters’. Yose ben Joezer says in the Mishnah (Avot 1: 4), ‘Let thy house be a meeting place for scholars; sit amid the dust of their feet; and drink in their words with thirst.’ The Midrash (Gen. R. 65: 22) says he was sentenced to death by crucifixion.

So, in this passage, Jesus echoes the wise sages of the Mishnah, in teaching and in practice. And, indeed, his death has many similarities with the crucifixion of Yose ben Joezer.

When Jesus tells the 12 they are to fasten their belts, put on their sandals and wrap themselves in their cloak, he is sending them out into the world on a limited mission. But in places that are not welcoming or receptive to their teaching, they are to leave and to shake the dust off their feet.

In this reading, we are challenged to see how being sent by God is always being in service and as being part of the ‘Sent Community.’

What do you take with you on a journey? What are the essential items you pack in your case? Is it a small bag for an overhead cabin on a Ryanair or EasyJet flight and a short overnight stay? Or is it a large suitcase or two for a two-week summer holiday, filled with towels, sun cream and swimwear?

Apart from my passport, the requisite toothbrush, plastic cards, phone chargers, presents for hosts and friends, and changes of clothes and sandals, I always need to take my laptop and more than enough reading: books, magazine, journals and newspapers.

And I always regret that I have packed too much – not because I do not wear all those T-shirts or read each and every one of those books, but because I find there is not enough room for all the books I want to take back with me, and because restrictions on cabin bags often mean I cannot return with a bottle of local wine.

In this Gospel reading, as the disciples prepare for their journey, we might expect them to take with them an extra wineskin, an extra tunic, an extra pair of sandals, some water, some spending money.

But Christ tells the disciples, as he sends them out in mission, two-by-two, to take nothing for their journey except a staff – no bread, no bag, no money, no spare shoes, no change of tunic, no coins for tips in the taverns or inns where they stay and eat.

Perhaps the disciples set out filled with doubts and uncertainty, full of fear and anxiety, rather than with full suitcases.

But what the disciples would soon learn is that for the people they are going to encounter along the way, it is not food or money or clothes that they need most. What those people need most, like the women in Tuesday’s Gospel reading (Mark 5: 21-43), is healing. And so, Christ requires the disciples to give what is the hardest thing in the world for us to give: the hardest thing to give is ourselves.

Sometimes, the moments when we put aside the comforts of home and step into uncertainty and risk are moments when we find we are closest to God.

Perhaps this Gospel reading is challenging me to ask myself: What baggage have I been dragging along with me in life, on my journey of faith?

Have I been carrying this baggage around not because I need it, but because I am comfortable with it?

What unnecessary junk am I still carrying around with me in life that I ought to have left behind long ago?

For the Greek poet Constantine Cavafy (1863-1933), in his poem ‘Ithaka’ (1911), the beginning of the journey is as important as the end itself, the journey as important as the destination.

In this poem, Cavafy transforms Homer’s account of the return of Odysseus from the Trojan War to his home island, and, after a long absence finding Ithaka disappointing. Cavafy tells Odysseus that arriving in Ithaka is what he is destined for, that he must keep that always in mind: one’s destiny, the inevitable end of the journey, is a thing to be faced for what it is, without illusions.

The meaning of Ithaka is in the voyage home that it inspired. It is not reaching home or again escaping its limitations once there that should occupy Odysseus so much as those elevated thoughts and rare excitements that are a product of the return voyage:

Keep Ithaka always in your mind.
Arriving there is what you are destined for.
But do not hurry the journey at all.
Better if it lasts for years,
so you are old by the time you reach the island,
wealthy with all you have gained on the way,
not expecting Ithaka to make you rich.

Ithaka gave you the marvellous journey.
Without her you would not have set out.
She has nothing left to give you now.

And if you find her poor, Ithaka won’t have fooled you.
Wise as you will have become, so full of experience,
you will have understood by then what these Ithakas mean.

Christ sends his disciples out, as he has been sent, with no real resources, but ready to rely on the hospitality of others for their basic needs, and depending on God for the power to fulfil their mission.

We are challenged to embrace the call of God, and go out as servants of Christ in dependence on God’s resources, God’s strength, to sustain us.

There is no shortage of work to be done in the world today. The issues of justice are many and diverse and require people of passion, commitment and with a sense of being ‘called’ or being ‘sent.’

But, for justice to become a reality in this world, in our country, in our communities, there must be a sense in which all the individual initiatives connect and form part of a larger whole. It is not just as individuals that we are sent out into the world, but we are sent out as groups and communities. As we work together, each with our own particular gifts or focus, we can make a significant difference.

‘He … began to send them out two by two’ (Mark 6: 7) … two walkers set out into the light of day in Porto (Photograph: Patrick Comerford)

Today’s Prayers (Thursday 5 February 2026):

The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is: ‘Serving the Lord with Dignity’ (pp 24-25). This theme was introduced on Sunday with a Programme Update by the Revd Mauricio Mugunhe, Executive Director of Acção Social Anglicana, Igreja Anglicana de Moçambique e Angola.

The USPG Prayer Diary today (Thursday 5 February 2026) invites us to pray:

We pray for the Most Revd Vicente Msosa as he leads the newest province of the Anglican Communion. Grant him wisdom, courage, and compassion as he guides the church in mission and ministry.

The Collect:

Almighty God,
by whose grace alone we are accepted
and called to your service:
strengthen us by your Holy Spirit
and make us worthy of our calling;
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:

God of truth,
we have seen with our eyes and touched with our hands the bread of life:
strengthen our faith
that we may grow in love for you and for each other;
through Jesus Christ our Lord.

Additional Collect:
God of our salvation,
help us to turn away from those habits which harm our bodies
and poison our minds
and to choose again your gift of life,
revealed to us in Jesus Christ our Lord.

Yesterday’s Reflections

Continued Tomorrow

‘He … began to send them out two by two’ (Mark 6: 7) … two walkers in the narrow streets of San Marino (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

04 February 2026

The Fenland Black Oak Table in
Lichfield Cathedral and the call
to build welcoming communities
from which no-one is excluded

The Fenland Black Oak Table is ‘in residence’ in Lichfield Cathedral until Easter (Photograph: Patrick Comerford, 2026; click on images for full-screen viewing)

Patrick Comerford

The Fenland Black Oak Table is a spectacular 13-metre table made from a section of 5,000-year-old black oak, and is ‘in residence’ in Lichfield Cathedral until Easter, with opportunities to learn about the ancient black oak from which it is made and the many centuries of history it has witnessed.

During my visit to Lichfield Cathedral, as well as taking part in the daily cycle of liturgy and prayer, and spending time at the exhibition of icons by Hanna-Leena Ward, I also spent time on Mondat afternoon viewing the ‘Table for the Nation’, which has been on display or in residency in the cathedral since last May.

The table is a magnificent piece of craftsmanship and also provides a focal point for community events, hospitality, worship, and services. Visitors are invited to discover more about the table from accompanying information panels. But is not merely an object to be looked at and admired. The table has been designed to be used and it has become a focal point for a number of events and activities throughout its year, organised by the cathedral, and by charities, businesses and community groups.

The accompanying exhibition offers insights into the project and a timeline of events across 5,000 years, and panels detail the history of black oak or bog oak and the 10-year project that turnrd the wood into a functioning table.

In her introduction to the exhibition, the Dean of Lichfield, the Right Revd Jan McFarlane, speaks of being fed at Holy Communion with ‘the living bread in whom all our hungers are satisfied’ and she points out that the table is at the heart of every church, including Lichfield Cathedral:

‘It’s a place of meeting, of hospitality, of being. It’s a constant reminder that God calls us to live in communion with him and with one another, building inclusive and welcoming communities from which no-one is excluded. It’s a reminder of God’s abundant generosity towards us, and how in response to that generous love, we’re to go out and care for our world, seeking to give rather than expecting to receive.’

The Fenland Black Oak Table is a 13-metre table made from a section of 5,000-year-old black oak (Photograph: Patrick Comerford, 2026; click on images for full-screen viewing)

The Fenland Black Oak Table is made from a 5,000 year old tree and Dean McFarlane sees it as a reminder of ‘the wonder of God’s creation and the future of our fragile world, together with our responsibility to care for, and conserve, it for future generations. And as we reflect on the skill of those who have created such a stunningly beautiful table we can be gently challenged to consider the impact our lives, our actions, and the right use of our God-given gifts, might have on those around us.’ She sees the table’s place in the cathedral ‘as a constant reminder of all of this, and as a meeting place for feasting, conversation and gentle challenge.’

The Jubilee Oak Table was made from a 5,000-year-old sub-fossilised black oak tree found in the Fens. It is believed the tree was originally more than 55 metres tall, before falling into the peat where it lay undisturbed for 5,000 years. By comparison, a present-day oak tree is around 20 metres high. The project was 10 years in the making with a team of furniture makers, led by the project leader, Hamish Low, the lead designer Mauro Dell’Orco and the craftsman, Steve Cook.

The Fenland Black Oak project carefully dried and processed the wood and worked with designers to find the best way to preserve the rare discovery. They chose a table as it allowed the wood to be kept at its full length, and to be viewed in all its glory.

This unique example of black oak is one of the rarest forms of timber in the world. It was discovered in 2012, the year of Queen Elizabeth II’s Diamond Jubilee, during routine cultivations on a farm in the Wissington Fens in south-west Norfolk. After its discovery, a team of specialist craftspeople successfully milled and dried 10 beautiful, consecutive planks that were unlike anything ever seen before.

The Jubilee Oak Table was designed to display the length of those planks, and to illustrate and evoke the sense of wonder at the scale of the ancient high forests. This effect was achieved by reducing the visual impact of the under-structure. The design of the top has remained sympathetic to the integrity of the Jubilee Oak. The planks have retained their full length and techniques were developed to enable their individual shapes to be highlighted.

The table has only two pairs of narrowly shaped pedestals joined by a long and slender curved spine that cantilevers by more than three meters at each end. Fourteen ribs are fixed each side of the spine to support the planks. The material is bronze, chosen for its embodied permanence and archaeologists fix it in a transitional period between the Stone Age and the Bronze Age. The bridge construction is both functional, to support the top with the minimum number of parts, and metaphorical, to cross 5,000 years of history.

Because of the length and size of the table, size, the two outer planks can be folded down reducing the width of the table to just 900 mm. Twelve sets of casters positioned under the pedestals allow it to be moved silently and by just two people.

The project was completed in 2022, the year of Queen Elizabeth II’s Platinum Jubilee, and the table was unveiled at Ely Cathedral by Princess Anne on 17 May 2022. It remained at Ely Cathedral until February 2023, then had a year’s residency at Rochester Cathedral from March 2023, and in Lincoln Cathedral from April 2024 as part of ‘Our World; God’s Creation’, a year-long celebration of sustainability, communities and the environment. King Charles visited Lichfield Cathedral in October 2025 to see the table.

The Fenland Black Oak Table – a ‘Table for the Nation’ – has inspired ‘Come to The Table’, this year’s Lent Course at Lichfield Cathedral. The course on Wednesdays in Lent runs from 25 February to 1 April. It explores how Jesus brings healing, builds community and gathers people together around the table. The weekly sessions, from 7 pm to 8:30 pm, include open discussion and space to reflect on how we might become a force for good in a community in need of faith, hope, and love.

• ‘A Table for the Nation’ is in residency at Lichfield Cathedral until Easter.

The Fenland Black Oak Table – a ‘Table for the Nation – has inspired ‘Come to The Table’, this year’s Lent Course at Lichfield Cathedral (Photograph: Patrick Comerford, 2026; click on images for full-screen viewing)