The Empty Chairs Memorial in Kraków, a powerful yet poignant tribute to the Jewish victims of the Holocaust (Photograph: Patrick Comerford)
Patrick Comerford
International Holocaust Memorial day this week (27 January 2026) marked the 81st anniversary of the end of the Holocaust, which began with the liberation of the concentration camps at Auschwitz Birkenau on 27 January 1945.
In a blog posting to mark the day, I posted a ‘virtual tour’ of Holocaust memorials I have visited in a dozen countries, but I also came across photographs I had taken of an unusual memorial in a square in Kraków that remembers the victims of the Holocaust who had first been forcibly squeezed into the ghetto and then murdered either in the ghetto or in the camps such as Auschwitz.
I visited Kraków and Auschwitz ten years ago, I wrote about the death camps at Auschwitz-Birkenau, and about the seven surviving synagogues in Kraków, the history and life of the old Jewish Quarter in Kazimierz, the Jewish cemeteries, the Salt Mines at Wieliczka, the churches in Kraków, and the castle and cathedralon on Wawel Hill. But I had only made a passing reference in a magazine feature to some of the monuments and memorials I had seen in the ghetto the Nazis had created in Podgórze, to Schindler’s's factory, or to an unusual sculpture in the Ghetto Heroes Square in the former ghetto. Yet, when I came across my photographs from Kraków and Auschwitz-Birkenau this week, my memories of that visit ten years ago were as traumatic and as sharp as yesterday, filled with heartache and tenderness at one and the same time.
The Empty Chairs Memorial, a powerful yet poignant tribute to the Jewish victims of the Holocaust, is in the Ghetto Heroes Square (Bohaterów Getta Square) in the Kazimierz Jewish Quarter in Kraków. This series of empty chairs symbolised the lives abandoned and the homes left empty during the mass deportation of Jews from the Kraków Ghetto in March 1943.
Bohaterów Getta Square began as a quiet, small market place, first known as Zgody Square or Plac Zgody. In the 1930s, the square also became a local bus station.
All changed in 1939 when Nazi Germany invaded Poland. Zgody Square was closed off by a large gate marked with a Star of David, confining the Jewish populations to a ghetto, segregated the rest of the people of Kraków.
The Nazis issued an edict on 3 March 1941, forcing the Jews into the ‘Jewish residential quarter’ in Podgórze, ordering them to move there by 20 March. Non-Jewish residents were force to leave the Podgórze district, and Jewish families from across Kraków were forced to move into the area.
The ghetto, which functioned in Podgórze from 1941 to 1943, became the place for the brutal and savage extermination of the Jews of Kraków. The ghetto covered am area of just 20 ha and had 320 tenement houses, previously inhabited by the 3,500 people who had been forced to leave. About 17,000 Jews were crammed into 320 buildings in the ghetto, often with four or five families in one flat. Many slept on the floor; all, including children, the elderly and the sick, were forced to work; hunger and disease prevailed; and brutal treatment was a daily experience.
The only non-Jewish business not included in the order was the sole remaining pharmacy in the ghetto, run by Tadeusz Pankiewicz, a Pole who became the only non-Jew living in the area.
An arcaded portion of the ghetto wall mockingly resembled matzevot or traditional Jewish tombstones (Photograph: Patrick Comerford)
The ‘Jewish residential quarter’ was surrounded by a three-metre wall with an arcaded portion mockingly styled to resemble matzevot or traditional Jewish tombstones. Four gates led into the ghetto: the main gate had an inscription that read Jüdischer Wohnbezirk (Jewish Quarter) and stood where Limanowskiego Street enters the Main Market of Podgórze.
A tram ran along Lwowska and Limanowskiego streets, but there were no stops inside the walls, and passengers were forbidden even to look at the ghetto through the windows. Of course, that prohibition was broken, and sometimes parcels of food were dropped from a tram.
In October 1941, any departure from the ghetto without leave became punishable by death. The same penalty faced people helping fugitives. Postal services were forbidden, and all ground-floor windows on the non-Jewish side were bricked up, cutting the ghetto off from possible channels of food delivery.
Soon deportations to death camps and forced labour camps began in the ghetto. Płaszów concentration camp was originally intended as a forced labour camp, and was constructed on the grounds of the old and new Jewish cemeteries in Podgórze.
Exceedingly brutal resettlements were carried out in June and October 1942, and many people died in the streets during the roundups and transports. The painter Abraham Neuman and the folk singer and poet Mordecai Gebirtig were executed on so-called ‘Bloody Thursday’, 4 June 1942. Hospital patients and children from the orphanage were murdered on the spot or deported. Some of the deported people were executed over the mass graves already dug by the inmates in Płaszów.
The area of the ghetto was repeatedly reduced throughout 1942. Before the end of the year, it was bisected by barbed wire: precinct A was for able-bodied people capable of labour, while B was for children, the elderly, and the ailing.
Zgody Square became the site for roll-calls and selections. The police station was at the former bus terminal, the ghetto wall was nearby, and square became the place where people were selected to send from the ghetto to trains, waiting for hours for their final journey. The elderly, the sick and the young were often executed in the streets, in their homes, or even in the square.
The victims were clustered together at the west end of the square, while looted property was stacked in the centre. Tadeusz Pankiewicz, who ran the Under the Eagle Pharmacy, was an eyewitness to the horrors of daily life in the ghetto. He helped to smuggle in food and medicines, and provided fake documents to Jews living in hiding. In his memoir, The Kraków Ghetto Pharmacy, recalled ‘In Plac Zgody, an incalculable number of wardrobes, tables, sideboards and other furniture was rotting.’
Finally, on 13 and 14 March 1943, the Nazis carried out the final ‘liquidation’ of the Kraków ghetto. Around 6,000 residents of ghetto A, capable of heavy labour, were moved to the camp in Płaszów. Their children under 14 had to stay in the orphanage. On the following day, the residents of ghetto B were driven to Zgody Square. Many elderly, sick, and unemployed residents – along with children – were shot on-site, in the square or in nearby courtyards.
Around 1,000 people were shot dead on the spot, including the elderly, patients and physicians from the hospital, children and mothers who would not let them go. Many were worked to death in the camps in Płaszów and Belzec. Those who remained were taken to Auschwitz Birkenau, where they were murdered in the gas chambers. The action ended with SS officers searching the now abandoned buildings, murdering anyone who tried to hide.
Oskar Schindler’s factory, featured in ‘Schindler’s List’, is close to Ghetto Heroes Square (Photograph: Patrick Comerford)
The city renamed Plac Zgody as Ghetto Heroes Square in 1948 to honour the victims. For a time, it became a hub for public transport once again, but the memory of the wartime atrocities never faded. This chapter in the square’s history is retold in Stephen Spielberg’s film Schindler’s List (1993).
Inspired by Tadeusz Pankiewicz’s memoirs, the city commissioned an installation of oversized metal chairs, symbolising what was left behind – and the absence of those who once sat there. The architects Piotr Lewicki and Kazimierz Łatak created the monument, and it was completed in 2005.
The memorial features 33 large chairs arranged in rows, reminiscent of the roll-calls, facing the former pharmacy. Three face Lwowska Street, where a fragment of the original ghetto wall survives. An additional 37 smaller chairs for sitting encircle the larger ones. Each chair represents 1,000 lives.
Many people walk past the installation or weave their way their way through and around it, while children play and sit on the chairs, and only an odd walking tour seems to pause briefly to acknowledge it. But the empty chairs are stark and bold, sparse and empty, and they carry a powerful message with their feeling of absence. They capture a moment when human life was discarded just like the furniture piled up in the square.
A paved line through the square marks the symbolic border of the ghetto. Two dates are displayed on the old bus station building: 1941 (ghetto establishment) and 1943 (ghetto liquidation).
The memorial won the European Prize for Urban Public Space in 2006 and the Gold Award for Urban Quality in 2011.
The memorial is near other sites, including Oskar Schindler’s factory, and is a focal point for Holocaust remembrance in Kraków. In the March of Memory on 13 and 14 March each year, people march from Bohaterów Getta Square to the former Płaszów camp, following the route that led the Jews of Kraków to their death.
Shabbat Shalom, שבת שלום
The Empty Chairs, installed in 2005, were inspired by Tadeusz Pankiewicz’s memoirs (Photograph: Patrick Comerford)
30 January 2026
Daily prayer in Christmas 2025-2026:
37, Friday 30 January 2026
‘The earth produces of itself’ (Mark 4: 28) … fields at Shutlanger Road in Stoke Bruerne, Northamptonshire (Photographs: Patrick Comerford)
Patrick Comerford
This is the last week in the 40-day season of Christmas, which continues until Candlemas or the Feast of the Presentation on Sunday (2 February 2025). This week began with the Third Sunday of Epiphany (Epiphany III, 26 January 2025).
The calendar of the Church of England in Common Worship today remembers Charles, King and Martyr (1649). 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 seed would sprout and grow’ (Mark 4: 27) … a mulberry tree in Stoke Bruerne, Northamptonshire (Photograph: Patrick Comerford)
Mark 4: 26-34 (NRSVA):
26 He also said, ‘The kingdom of God is as if someone would scatter seed on the ground, 27 and would sleep and rise night and day, and the seed would sprout and grow, he does not know how. 28 The earth produces of itself, first the stalk, then the head, then the full grain in the head. 29 But when the grain is ripe, at once he goes in with his sickle, because the harvest has come.’
30 He also said, ‘With what can we compare the kingdom of God, or what parable will we use for it? 31 It is like a mustard seed, which, when sown upon the ground, is the smallest of all the seeds on earth; 32 yet when it is sown it grows up and becomes the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade.’
Mulberry Street in Whitechapel … welcomed 400 refugees who had been trafficked by boat in 1764 (Photograph: Patrick Comerford)
Today’s Reflections:
Chapter 4 in Saint Mark’s Gospel is the ‘parables chapter,’ recalling parables that make this chapter the central teaching section of this Gospel. Christ is in a boat beside the sea teaching a very large crowd who are listening on the shore (see Mark 4: 1-2). In this morning’s Gospel reading (Mark 4: 26-34) at the Eucharist, Christ describe the ‘kingdom of God’ by explaining the parable of sower scattering seed on the ground, which we read earlier this week, in the hope and expectation of the harvest (verses 26-29) and of the mustard seed that grows into a great tree (verses 30-32).
We may ask why Christ decides to talk about a mustard seed, or in Saint Luke’s Gospel about a mustard seed and a mulberry tree (Luke 17: 5-6), rather than, say, an olive tree. After all, as he was talking in the incident in today’s Gospel reading, he must have been surrounded by grove after grove of olive trees.
But, I can imagine, he is also watching to see if those who are listening have switched off their humour mode, if they have withdrawn their sense of humour. He is talking here with a great sense of humour, using hyperbole to underline his point.
We all know a tiny grain of mustard is incapable of growing to a big tree. So, what is Christ talking about here? Because, he not only caught the disciples off-guard with his hyperbole and sense of humour … he even wrong-footed some of the Reformers and many Bible translators who make mistakes about what sort of trees he is talking about in the Gospels.
The story of how mulberries were reintroduced to England over 400 years is a tale of how investors were wrongfooted, yet also leads to another story of how the churches helped to care refugees in London in the 1760s.
Mulberries were first introduced to England by the Romans and were commonly used for making mediaeval ‘murrey’ (sweet pottage) as well as for medicinal purposes. They were reintroduced in the early 17th century when James tried to establish native silk production in 1607-1609 when around 10,000 saplings were imported and distributed by William Stallenge and François Verton through local officials at six shillings for a hundred plants, less for packets of seeds.
The commercial project failed, black mulberries (morus nigra) being acquired rather than the white (morus alba) that silkworms tend to favour. But one of these mulberry plantations gave its name to Mulberry Street, a short quiet back street in Whitechapel, with the tall bell-tower of Saint Boniface, the German Roman Catholic Church, at one end.
There was a second mulberry garden close by, across Whitechapel Road in Mile End New Town, north of what is now Old Montague Street and east of Greatorex (formerly Great Garden) Street. Land to the east of that south of Old Montague Street appears also to have been similarly planted. Spitalfields was already at the beginning of the 17th century a centre of silk throwing and weaving.
The mulberry garden in Whitechapel became a market garden and then a pleasure ground, and was used of for a few weeks in 1764 as a temporary asylum for refugees. A tented camp was set up for around 400 deceived and destitute refugees from the Palatinate and Bohemia who had been abandoned on what they had thought was a journey to Nova Scotia. With local fundraising and charitable efforts, initiated primarily by local churches and clergy, the refugees eventually left and found homes in South Carolina.
Housing development in the area began in the 1780s and 1790s. The Mulberry Tree public house once stood on the north side of Little Holloway Street, while Union Row later became Mulberry Street.
Why did Christ refer to a mustard seed and a mulberry or sycamine tree, and not, say, an olive tree or an oak tree?
Christ first uses the example of a tiny, miniscule kernel or seed (κόκκος, kokkos), from which the small mustard plant (σίναπι, sinapi) grows. But mustard is an herb, not a tree. Not much of a miracle, you might say: tiny seed, tiny plant.
In Saint Luke’s Gospel, he then mixes his metaphors and refers to another plant. Martin Luther, in his translation of the Bible, turned the tree into a mulberry tree. The mulberry tree – both the black mulberry and the white mulberry – is from the same family as the fig tree.
As children, some of us sang or played to the nursery rhyme or song, Here we go round the mulberry bush. Another version is Here we go gathering nuts in May. The same tune is used for the American rhyme Pop goes the weasel and for the Epiphany carol, I saw three ships.
Of course, mulberries do not grow on bushes, and they do not grow nuts that are gathered in May. Nor is the mulberry a very tall tree – it grows from tiny seeds but only reaches the height of an adult person.
It is not a very big tree at all. It is more like a bush than a tree – and it is easy to uproot too.
However, the tree Christ names in Saint Luke’s Gospel (Greek συκάμινος, sikámeenos) is the sycamine tree, which has the shape and leaves of a mulberry tree but fruit that tastes like the fig, or the sycamore fig (συκόμορος, Ficus Sycomorus).
Others think the tree being referred to there is the sycamore fig (συκόμορος, Ficus Sycomorus), the big tree that little Zacchaeus climbs in Jericho to see Jesus (Luke 19: 1-10).
The sycamine tree is not naturally pollinated. The pollination process is initiated only when a wasp sticks its stinger right into the heart of the fruit. In other words, the tree and its fruit have to be stung in order to reproduce. There is a direct connection between suffering and growth, but also a lesson that everything in creation, including the wasp, has its place in the intricate balance of nature.
Whether it is a small seed like the mustard seed, a small, seemingly useless and annoying creature like the wasp, or a small and despised figure of fun like Zacchaeus, each has value in God’s eyes, and each has a role in the great harvest of gathering in for God’s Kingdom.
Put more simply, it is quality and not quantity that matters when it comes faith and love.
Mulberry Hall at 17-19 Stonegate, York, dates from 1434 (Photograph: Patrick Comerford)
Today’s Prayers (Friday 30 January 2026):
The theme this week (25-31 January 2026) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Connections That Last’ (pp 22-23). This theme was introduced on Sunday with Reflections from Paula de Mello Alves, a Brazilian lawyer and theologian, Executive Secretary of the Southern Diocese, and former co-leader of the Anglican Communion Youth Network (ACYN).
The USPG Prayer Diary today (Friday 30 January 2026) invites us to pray:
Lord, we celebrate the connections built in ACYN. May these relationships carry encouragement and strength to all corners of the Anglican Communion, near and far.
The Collect:
King of kings and Lord of lords,
whose faithful servant Charles
prayed for those who persecuted him
and died in the living hope of your eternal kingdom:
grant us by your grace so to follow his example
that we may love and bless our enemies,
through the intercession of your Son, our Lord Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Eternal God,
who gave us this holy meal
in which we have celebrated the glory of the cross
and the victory of your martyr Charles:
by our communion with Christ
in his saving death and resurrection,
give us with all your saints the courage to conquer evil
and so to share the fruit of the tree of life;
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
Willow trees by the Monastery Lakes in Shutlanger, Northamptonshire (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
This is the last week in the 40-day season of Christmas, which continues until Candlemas or the Feast of the Presentation on Sunday (2 February 2025). This week began with the Third Sunday of Epiphany (Epiphany III, 26 January 2025).
The calendar of the Church of England in Common Worship today remembers Charles, King and Martyr (1649). 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 seed would sprout and grow’ (Mark 4: 27) … a mulberry tree in Stoke Bruerne, Northamptonshire (Photograph: Patrick Comerford)
Mark 4: 26-34 (NRSVA):
26 He also said, ‘The kingdom of God is as if someone would scatter seed on the ground, 27 and would sleep and rise night and day, and the seed would sprout and grow, he does not know how. 28 The earth produces of itself, first the stalk, then the head, then the full grain in the head. 29 But when the grain is ripe, at once he goes in with his sickle, because the harvest has come.’
30 He also said, ‘With what can we compare the kingdom of God, or what parable will we use for it? 31 It is like a mustard seed, which, when sown upon the ground, is the smallest of all the seeds on earth; 32 yet when it is sown it grows up and becomes the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade.’
Mulberry Street in Whitechapel … welcomed 400 refugees who had been trafficked by boat in 1764 (Photograph: Patrick Comerford)
Today’s Reflections:
Chapter 4 in Saint Mark’s Gospel is the ‘parables chapter,’ recalling parables that make this chapter the central teaching section of this Gospel. Christ is in a boat beside the sea teaching a very large crowd who are listening on the shore (see Mark 4: 1-2). In this morning’s Gospel reading (Mark 4: 26-34) at the Eucharist, Christ describe the ‘kingdom of God’ by explaining the parable of sower scattering seed on the ground, which we read earlier this week, in the hope and expectation of the harvest (verses 26-29) and of the mustard seed that grows into a great tree (verses 30-32).
We may ask why Christ decides to talk about a mustard seed, or in Saint Luke’s Gospel about a mustard seed and a mulberry tree (Luke 17: 5-6), rather than, say, an olive tree. After all, as he was talking in the incident in today’s Gospel reading, he must have been surrounded by grove after grove of olive trees.
But, I can imagine, he is also watching to see if those who are listening have switched off their humour mode, if they have withdrawn their sense of humour. He is talking here with a great sense of humour, using hyperbole to underline his point.
We all know a tiny grain of mustard is incapable of growing to a big tree. So, what is Christ talking about here? Because, he not only caught the disciples off-guard with his hyperbole and sense of humour … he even wrong-footed some of the Reformers and many Bible translators who make mistakes about what sort of trees he is talking about in the Gospels.
The story of how mulberries were reintroduced to England over 400 years is a tale of how investors were wrongfooted, yet also leads to another story of how the churches helped to care refugees in London in the 1760s.
Mulberries were first introduced to England by the Romans and were commonly used for making mediaeval ‘murrey’ (sweet pottage) as well as for medicinal purposes. They were reintroduced in the early 17th century when James tried to establish native silk production in 1607-1609 when around 10,000 saplings were imported and distributed by William Stallenge and François Verton through local officials at six shillings for a hundred plants, less for packets of seeds.
The commercial project failed, black mulberries (morus nigra) being acquired rather than the white (morus alba) that silkworms tend to favour. But one of these mulberry plantations gave its name to Mulberry Street, a short quiet back street in Whitechapel, with the tall bell-tower of Saint Boniface, the German Roman Catholic Church, at one end.
There was a second mulberry garden close by, across Whitechapel Road in Mile End New Town, north of what is now Old Montague Street and east of Greatorex (formerly Great Garden) Street. Land to the east of that south of Old Montague Street appears also to have been similarly planted. Spitalfields was already at the beginning of the 17th century a centre of silk throwing and weaving.
The mulberry garden in Whitechapel became a market garden and then a pleasure ground, and was used of for a few weeks in 1764 as a temporary asylum for refugees. A tented camp was set up for around 400 deceived and destitute refugees from the Palatinate and Bohemia who had been abandoned on what they had thought was a journey to Nova Scotia. With local fundraising and charitable efforts, initiated primarily by local churches and clergy, the refugees eventually left and found homes in South Carolina.
Housing development in the area began in the 1780s and 1790s. The Mulberry Tree public house once stood on the north side of Little Holloway Street, while Union Row later became Mulberry Street.
Why did Christ refer to a mustard seed and a mulberry or sycamine tree, and not, say, an olive tree or an oak tree?
Christ first uses the example of a tiny, miniscule kernel or seed (κόκκος, kokkos), from which the small mustard plant (σίναπι, sinapi) grows. But mustard is an herb, not a tree. Not much of a miracle, you might say: tiny seed, tiny plant.
In Saint Luke’s Gospel, he then mixes his metaphors and refers to another plant. Martin Luther, in his translation of the Bible, turned the tree into a mulberry tree. The mulberry tree – both the black mulberry and the white mulberry – is from the same family as the fig tree.
As children, some of us sang or played to the nursery rhyme or song, Here we go round the mulberry bush. Another version is Here we go gathering nuts in May. The same tune is used for the American rhyme Pop goes the weasel and for the Epiphany carol, I saw three ships.
Of course, mulberries do not grow on bushes, and they do not grow nuts that are gathered in May. Nor is the mulberry a very tall tree – it grows from tiny seeds but only reaches the height of an adult person.
It is not a very big tree at all. It is more like a bush than a tree – and it is easy to uproot too.
However, the tree Christ names in Saint Luke’s Gospel (Greek συκάμινος, sikámeenos) is the sycamine tree, which has the shape and leaves of a mulberry tree but fruit that tastes like the fig, or the sycamore fig (συκόμορος, Ficus Sycomorus).
Others think the tree being referred to there is the sycamore fig (συκόμορος, Ficus Sycomorus), the big tree that little Zacchaeus climbs in Jericho to see Jesus (Luke 19: 1-10).
The sycamine tree is not naturally pollinated. The pollination process is initiated only when a wasp sticks its stinger right into the heart of the fruit. In other words, the tree and its fruit have to be stung in order to reproduce. There is a direct connection between suffering and growth, but also a lesson that everything in creation, including the wasp, has its place in the intricate balance of nature.
Whether it is a small seed like the mustard seed, a small, seemingly useless and annoying creature like the wasp, or a small and despised figure of fun like Zacchaeus, each has value in God’s eyes, and each has a role in the great harvest of gathering in for God’s Kingdom.
Put more simply, it is quality and not quantity that matters when it comes faith and love.
Mulberry Hall at 17-19 Stonegate, York, dates from 1434 (Photograph: Patrick Comerford)
Today’s Prayers (Friday 30 January 2026):
The theme this week (25-31 January 2026) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Connections That Last’ (pp 22-23). This theme was introduced on Sunday with Reflections from Paula de Mello Alves, a Brazilian lawyer and theologian, Executive Secretary of the Southern Diocese, and former co-leader of the Anglican Communion Youth Network (ACYN).
The USPG Prayer Diary today (Friday 30 January 2026) invites us to pray:
Lord, we celebrate the connections built in ACYN. May these relationships carry encouragement and strength to all corners of the Anglican Communion, near and far.
The Collect:
King of kings and Lord of lords,
whose faithful servant Charles
prayed for those who persecuted him
and died in the living hope of your eternal kingdom:
grant us by your grace so to follow his example
that we may love and bless our enemies,
through the intercession of your Son, our Lord Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Eternal God,
who gave us this holy meal
in which we have celebrated the glory of the cross
and the victory of your martyr Charles:
by our communion with Christ
in his saving death and resurrection,
give us with all your saints the courage to conquer evil
and so to share the fruit of the tree of life;
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
Willow trees by the Monastery Lakes in Shutlanger, Northamptonshire (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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