Daily prayer in Lent 2026: 6, Monday 23 February 2026

‘He will separate people one from another as a shepherd separates the sheep from the goats’ (Matthew 25: 32) … sheep and goats grazing together in a field in Platanias near Rethymnon in Crete (Photograph: Patrick Comerford)

Patrick Comerford

Lent began last week on Ash Wednesday, and yesterday was the First Sunday in Lent (Lent I, 22 February 2026). The calendar of the Church of England in Common Worship today remembers Saint Polycarp (ca 155), Bishop of Smyrna, Martyr.

Before this day begins, I am taking some quiet time in Kuching 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.

‘I was thirsty and ye gave me drink’ (Matthew 25: 35) … a window in Saint Paul’s Church, Marylebone (Photograph: Patrick Comerford)

Matthew 25: 31-46 (NRSVA):

[Jesus said:] 31 ‘When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory. 32 All the nations will be gathered before him, and he will separate people one from another as a shepherd separates the sheep from the goats, 33 and he will put the sheep at his right hand and the goats at the left. 34 Then the king will say to those at his right hand, “Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; 35 for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, 36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.” 37 Then the righteous will answer him, “Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? 38 And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing? 39 And when was it that we saw you sick or in prison and visited you?” 40 And the king will answer them, “Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.” 41 Then he will say to those at his left hand, “You that are accursed, depart from me into the eternal fire prepared for the devil and his angels; 42 for I was hungry and you gave me no food, I was thirsty and you gave me nothing to drink, 43 I was a stranger and you did not welcome me, naked and you did not give me clothing, sick and in prison and you did not visit me.” 44 Then they also will answer, “Lord, when was it that we saw you hungry or thirsty or a stranger or naked or sick or in prison, and did not take care of you?” 45 Then he will answer them, “Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me.” 46 And these will go away into eternal punishment, but the righteous into eternal life.’

A scene of the Last Judgment in a fresco in the Orthodox Monastery of Saint John the Baptist in Tolleshunt Knights, Essex (Photograph: Patrick Comerford)

Today’s Reflections:

The Gospel reading at the Eucharist today (Matthew 25: 31-46) is normally associated with Advent and the Feast of Christ the King. But Lent, like Advent, is a time of waiting for Christ, anticipating Christ revealing himself among us as the King.

Many of our readings in Lent remind us of what the coming of Christ into the world means, what the Kingdom of God is like, how we should prepare for the coming of Christ and the coming of the Kingdom of God.

Today’s Gospel reading tells of Christ coming in glory as the Son of Man (verse 31), as the king (verses 34 and 40), and as Lord (verses 37 and 44).

Lent is a time for reflection, penitence and making amends. Today’s is a stark challenge that asks us to think about what the coming of Christ, the second coming, will be like, and what Christ has to say to us about the way we live and the world we live in today.

The division of people into sheep and goats is a good image. We all love to divide people into the insiders and the outsiders, us and them, friend and foe, Manchester United fans and ABU fans. We do it all the time, and sheep and goats are a good short-hand term for what we do.

Sheep and goats behave differently, but in the Palestine of Christ’s time they were fed together. Even to this day, in Greece and other parts of the East Mediterranean, sheep and goats are often difficult to tell apart until they are separated. And when it came to insiders and outsiders, goats were insiders and sheep were outsiders.

Goats are lively animals and very curious. They are happy living either in herds with other goats or on their own. Sheep are more docile, easily led, and always stay in groups.

Goats are gentle browsers, sheep are destructive grazers.

Goats nibble here and there, sampling and chewing on a lot of things without actually eating them. Sheep eat grass and plants all the way down to the ground. They are greedier than goats, and are more likely to overeat if they find more food than they need.

Goats are climbers: they almost never slip or fall; sheep, on the other hand, are much less sure-footed and easily fall and get stuck upside down.

The parable of the lost sheep just would not have had the same resonance if it were told as the parable of the lost goat.

Sheep can and will stay out all night, and are more resilient in bad weather. That is why the shepherds on the first Christmas night were out on the hills tending their sheep. But goats need warmth at night, so might even have been in the stable alongside the ox and the ass.

So: sheep are outsiders, goats are insiders. And what happens to the insiders and the outsiders in this parable would be a shocking end to the story for those who heard it for the first time in the East Mediterranean.

This story has inspired great works of art, from doom walls in English mediaeval churches, to popular images in Greek and Romanian churches to this day; from the sixth century mosaics in Ravenna Fra Angelico in Florence and Michelangelo in the Sistine Chapel.

Perhaps because of the Ravenna mosaics, Fra Angelico, Michelangelo, and other artists, we often see this story as one about individual judgment and individual condemnation, rather than the judgment of the nations spoken of in this reading.

The story opens with Christ coming again in glory, sitting on his throne of glory (verse 31), and the nations gathered before him (verse 32). We see not isolated individuals are gathered before the throne of Christ, but the nations – all the nations – assembled and being asked these searching questions.

These questions challenge us to ask whether we have taken on board the values of the beatitudes in the Sermon on the Mount (Matthew 5: 3-11; Luke 6: 20-31), and whether we truly accept the values Christ proclaimed at the start of his ministry in the synagogue in Nazareth (Luke 4: 16-19).

The questions he asks are put not just to us as individuals and as Christians. They are put to the nations, to all of the nations (πάντα τὰ ἔθνη, pánta to ethne), each and every one of them.

And that is where Christ comes into the world, at the second coming, with the Kingdom of God. At his birth, the old man in the Temple, Simeon, welcomes him as ‘a light for revelation to the nations’ (φῶς εἰς ἀποκάλυψιν ἐθνῶν, phos eis apokálypsin ethnon) (Luke 2: 32).

Which nations in this war-torn world with greedy, despotic rulers dominating the global agenda, would like to be judged by how enlightened they are; to be compared with the Kingdom of God when it comes to how they treat and look after those the enthroned Christ identifies with: those who are hungry; those who are thirsty; those who are strangers and find no welcome; those who are naked, bare of anything to call their own, or whose naked bodies are exploited for profit and pleasure; those who are sick and left waiting on hospital trolleys or on endless lists for health care they cannot access; those silenced or imprisoned because they speak out, or because they are from the wrong political or ethnic group, or because they do not have the right papers when they arrive as refugees or asylum seekers?

When did we ever see Christ in pain on a hospital trolley, being mistreated at passport control kiosks in the airport arrivals area, trying to cross borders, or trying to cross the seas on makeshift rafts or on overcrowded boats?

But – as long it was done in the name of our nation – we did it to Christ himself.

In his second coming, Christ tells us the kind of conduct, of morality, towards others that is expected of us as Christians. But he also tells us of the consequences of not caring for others.

Our Gospel reading makes a direct connection with the Sermon on the Mount and the Beatitudes. This Gospel reading challenges us in a way that is uncomfortable, but with things that must stay on our agenda as Christians and on the agenda of the Church and the agendas of the nations.

The genius of great power is revealed in those who have it and can use it but only do so sparingly. Christ’s choice is not to gratify those who want a worldly king, whether he is benign or barmy. Instead, he displays supreme majesty in his priorities for those who are counted out when it comes to other kingdoms.

Christ is not coming again as a king who is haughty and aloof, daft and barmy, or despotic and tyrannical. Instead he shows a model of kingship that emphasises what true majesty and graciousness should be – giving priority in the kingdom to the hungry, the thirsty, the stranger, the naked, the sick, and the prisoner (verses 35-36).

As we continue through Lent, we are preparing to recall Christ’s Passion, Death and Resurrection, but are also looking forward to seeing him in glory. Let us be prepared to see him and welcome in the hungry, the thirsty, the unwelcome stranger, those who are naked and vulnerable, those with no access to health care, those who are prisoners, those without the right papers, those who have no visitors and those who are lonely and marginalised.

‘He will put the sheep at his right hand and the goats at the left’ (Matthew 25: 33) … sheep and goats in a sculpture in a garden in Knightstown on Valentia Island, Co Kerry (Photograph: Patrick Comerford)

Today’s Prayers (Monday 23 February 2026):

The theme this week (22-28 February 2026) in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is: ‘Behold, I make all things new!’ (pp 30-31). This theme was introduced yesterday with Reflections by the Right Revd Jorge Pina Cabral Jorge, Diocesan Bishop of the Lusitanian Church (Portugal).

The USPG Prayer Diary today (Monday 23 March 2026) invites us to pray:

God of welcome, bless the Anglican Churches in Portugal and Spain in their ministry with migrants. May every stranger be met with dignity, hospitality, and hope.

The Collect:

Almighty God,
who gave to your servant Polycarp
boldness to confess the name of our Saviour Jesus Christ
before the rulers of this world
and courage to die for his faith:
grant that we also may be ready
to give an answer for the faith that is in us
and to suffer gladly for the sake of 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 Polycarp:
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

The sheep and the goats being separated … this morning’s parable depicted in a mosaic in the Basilica of Sant’Apollinare Nuovo in Ravenna (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

A changeover that left no time to get into Kuala Lumpur or to visit the Anglican cathedral

Saint Mary’s Cathedral, Kuala Lumpur (Photograph: Flaming Ferrari / Wikipedia / CC BY-SA 3.0)

Patrick Comerford

After a furtive flurry rushing through Kuala Lumpur International Airport, dashing from a flight from Muscat to catch a flight to Kuching late on Thursday night and early on Friday morning, I put aside entertaining any dreams of snatching a few hours in the Malaysian capital, of perhaps even visiting the Anglican cathedral in Kuala Lumpur.

The Cathedral of Saint Mary the Virgin or Saint Mary’s Cathedral is the cathedral of the Diocese of West Malaysia in the Anglican Church of the Province of South-East Asia. From one small congregation in a simple wooden building in the 19th century on the present site beside Independence Square or Dataran Merdeka, the cathedral community has grown into 10 diverse and active congregations that form one cathedral community.

The original church dedicated to the Virgin Mary and was consecrated by Bishop George Frederick Hose, Bishop of Singapore, Labuan and Sarawak, on 13 February 1887. This early church was built of timber on Bluff Road, on top of a hill now known as Bukit Aman, where the headquarters of the Royal Malaysian Police are now located. It served a small number of Anglicans in Kuala Lumpur at the time, and the parishioners at that time included the British Residents of Selangor, Sir William Hood Treacher (1849-1919) and Sir Frank Swettenham (1850-1946), later Resident-General of the Federated Malay States and Governor of the Straits Settlements.

With a growing congregation, a decision was taken in 1893 to build a new church and a new site was found beside the Padang or Parade Ground of the Selangor Club, now known as Dataran Merdeka or Independence Square. The congregation raised the funds to build a new church a further 5,000 Straits dollars came as a gift from the government of Selangor with the support of the Governor of the Straits Settlements, Sir Cecil Clementi Smith (1840-1916), a grandson of the composer Muzio Clementi (1752-1832) who lived at the end of his life in Lichfield in Lincroft House, now the Hedgehog Vintage Inn.

The foundation stone was laid on 3 February 1894 by the British Resident of Selangor, Sir William Treacher, and the service was led by Bishop Hose. It was the first brick church in the so-called native States of the Malay Peninsula and it was consecrated by Bishop Hose on 9 February 1895.

The church was designed by the government Arthur Charles Alfred Norman (1858-1944), whose design was based on Early English Gothic architecture. Norman contributed to the design of some of Malaysia’s most important buildings in the historic core of Kuala Lumpur lining the perimeter of Merdeka Square, including the Sultan Abdul Samad Building (1897), the Royal Selangor Club, the Residence of the British Resident of Selangor (1888), the Victoria Institution (1893) and Kuala Lumpur Library (1909).

Norman designed Saint Mary’s Church with a nave that is 87 ft long by 28 ft wide, and a chancel 29 ft long by 22 ft wide with an octagonal end, along with a vestry and organ chamber. The nave can hold a congregation of 180 people and the chancel a choir of 20.

The back of the main sanctuary was extended in 1958 to accommodate a hall named the Jubilee Hall. Later developments have included a multi-purpose hall, as well as offices for the clergy and a studio apartment.

The pipe organ in the church is a second-hand built in 1898 by Henry Willis (‘Father Willis’), the English organ maker who also built the organ of Saint Paul’s Cathedral, London, and the original grand organ in the Royal Albert Hall. One of his organs is also in Saint Mary and Saint Giles Church, Stony Stratford.

The organ was originally bought by Frederic Duberly, the Acting Resident of Pahang, for his personal use in 1898. Duberly died of a heart attack on 3 April 1903, and his organ was packed up and shipped to Kuala Lumpur. It was installed in Saint Mary’s in 1904 and dedicated on 7 August 1904 but it was soon dismantled after a dispute over its legal ownership. The church eventually paid Duberly’s executors $2,000 in 1915, and the organ was then installed on the north side of the church.

The organ was damaged in two floods in 1925 and 1926 and repaired and then moved to its present position in the loft. The organ was rebuilt in 1927, when most of the wooden pipes, the pedal board, the wind chest, and some of the keys were replaced. It was badly damaged again during World War II and was completely rebuilt in 1951.

Canon Paul GT Samuel laid the foundation stone for a two-storey annexe on 28 April 1968. This annexe replaced the ‘old wooden parish hall on stilts’ was dedicated by Bishop Chiu Ban It, Bishop of Singapore and Malaya, on 5 February 1969.

The Diocese of West Malaysia, covering the entire West Malaysia, and the Diocese of Singapore were formed out of the former Diocese of Singapore and Malaya in 1970, and Saint Mary’s Church became the seat of the Bishop of West Malaysia. Saint Mary’s Church was proclaimed the Cathedral Church of Saint Mary the Virgin by the Bishop of West Malaysia, Bishop Tan Sri JG Savarimuthu on 8 September 1983.

The Church of the Province of South East Asia, with four dioceses, was formed on 2 February 1996, with the dioceses of Kuching, Sabah, Singapore and West Malaysia. It includes most of South-East Asia as well as Nepal, apart from Myanmar and the Philippines.

The cathedral was designated a National Heritage building of Malaysia in 2014. Today, Saint Mary’s stands in a strategic location in the most historical and charming section of Kuala Lumpur.

The Right Revd Dr Stephen Soe is the Bishop of West Malaysia and the Very Revd Andrew Cheah is the Dean of Kuala Lumpur Cathedral.

The cathedral has three traditional liturgical services in English on Sundays: Said Eucharist (7 am), a Sung Eucharist with choir (9 am), and a said Family Eucharist with choir (11 am). Other Sunday services include the three ‘Contemporary Sunday Services’ at 9 am off-site at Wisma Anglican, at 11 am and at 5 pm in the Multipurpose Hall beside the cathedral.

In addition. an Iban Service for the Iban congregation, made up mainly of ethnic Iban migrants from Sarawak, is held at 8 am on Sunday mornings in the Multi-Purpose Hall. There are Bahasa Malaysia services at 11 am and 3 pm in the Lady Chapel, mainly for people from Sabah and Sarawak.

After all the fuss and frenzy of changing flights and catching flights on Thursday night and Friday morning, I never did get into Kuala Lumpur and I never got to see Saint Mary’s Cathedral. Perhaps I may share some of my impressions of the airport in the next day or two. And, perhaps, I may even look at the opportunities to visit Kuala Lumpur itself on my return journey at the end of next week.

Inside Saint Mary’s Cathedral, Kuala Lumpur (Photograph: Tripadvisor)