10 March 2026

How many moves in chess?
Are there more grains of sand
or stars in the sky than there
are miles on a long journey?

The ‘Shannon Number’ calculates there are more possible ways to play a game of chess than the amount of atoms in the observable universe (Photograph: Patrick Comerford)

Patrick Comerford

I arrived in Walsingham in Norfolk, this afternoon for an ecumenical pilgrimage that lasts for much of the week, and I have been invited to speak on Thursday evening. It’s been a long, cross-country journey from Stony Stratford that took all morning, and I am grateful for the lift that has saved an even-longer and complicated journey that would have taken up to six hours, involving a bus to Milton Keynes, a train to Euston, a Tube trip across London, another but much longer train journey from Liverpool Street to King’s Lynn and yet another bus from there to Walsingham.

The journey by public transport this morning, as calculated by Rome to Rio, seems more arduous and more demanding that either of the flights I had last week from Kuala Lumpur to Oman or from Oman to Heathrow, and almost as long and as fraught.

Since three flights last week, and similar flights on the way out to Kuching two weeks before that, I have succumbed to inexplicable bouts of jet lag like nothing I have experienced before, despite all my journeys over the years to both East Asia and the Middle East.

There were six flights in all over those two weeks, and I found it difficult to sleep on any of them. I found it difficult to concentrate enough to read, so instead of counting sheep (21 Across in the Guardian Quick Crossword yesterday), I whiled away my time watching the flight map in front of me or playing Chess.

I thought I would recover some of my chess-playing skills, but it seemed akin to the risks of betting on horses in a bookie’s shop: the computers and those who commute the odds always seem to win.

Waiting to make the opening move … a humorous chess set in a shop window in the Ghetto in Venice (Photograph: Patrick Comerford)

In Matt Haig’s novel, The Midnight Library, one of the characters, Mrs Elm, provides a commentary on a game of chess. She points out that at the beginning of a game, ‘there are no variations. There is only one way to set up a board.’ There are 9 million variations after the first six moves. After eight moves, there are 288 billion different positions.

‘And those possibilities keep growing,’ she says.

‘There are more possible ways to play a game of chess than the amount of atoms in the observable universe,’ she tells Nora as she lets her win the game.

This value, known as the Shannon Number, represents all of the possible move variations in the game of chess. It is estimated to be between 10111 and 10123. By comparison, there are 1081 atoms that make up the known universe.

The Shannon Number, named after the US mathematician Claude Shannon (1916-2001), is a conservative lower bound of the game-tree complexity of chess of 10120, based on an average of about 103 possibilities for a pair of moves consisting of a move for White followed by a move for Black, and a typical game lasting about 40 such pairs of moves.

Considering chess is a human invention, and that it allows us to imagine something greater than the number of atoms in the observable universe, how much more majestic, divine and sublime is it to consider the number of stars and the grains of sand?

In the Biblical story of Abraham in the Book of Genesis, Abraham is worried about his survival, his future, and what is going to happen after he dies, for he has no children and so has no heirs.

God brings Abraham outside and says to him, ‘Look towards heaven and count the stars, if you are able to count them.’ Then he says to him, ‘So shall your descendants be’ (Genesis 15: 1-5)

In the Psalms, we are told that God’s counsels are ‘more in number than the sand’ (Psalm 139: 17-18), and if were to count them all we would still be in God’s presence. It is a majestic image of the scope of God’s presence.

But, how many stars are in the sky?

And, how many grains of sand cover the earth’s beaches?

Did you ever look up on a clear bright night and ask how many stars can I see above?

When I look up into the night sky, it stretches out in a pitch-black canvas washed with streaks and studs of brightness. We are surrounded by light that has travelled the expanse of the universe to reach our eyes. And it makes me feel tiny and enormous at one and the same time.

But how many stars do I actually see?

There is really no definitive answer to this question. No one has counted all the stars in the night sky, and astronomers use different numbers as theoretical estimates.

Considering all the stars visible in all directions around Earth, some estimates say there are between 5,000 and 10,000 visible stars. But that’s just the stars visible to the naked eye tonight.

But why limit my calculations and my imagination to my own failing, aging, shortsighted pair of eyes?

Why should I simply marvel at the majesty and mystery of it all when I can do some calculations and think of how many stars are visible to God?

Let me start with the galaxies. Astronomers estimate there are around 170 billion galaxies in the observable universe, stretching out over a radius of some 45.7 billion light years.

Those galaxies vary in terms of the numbers of stars they contain. Some galaxies have more than a trillion stars. Some giant elliptical galaxies have 100 trillion stars. There are also tiny dwarf galaxies – tiny, of course, is a relative term here – some tiny dwarf galaxies that have significantly fewer stars.

On the other hand, the Milky Way, our little corner of the observable universe, has 400 billion stars alone.

So, if we multiply the estimated average number of stars in each galaxy by the number of galaxies in the observable universe – and carry the billion, &c – I get a rough estimate of all the stars I am capable of observing. And what I find is there are roughly a septillion stars in the observable universe. That brings us to 1,000,000,000,000,000,000,000,000 stars (1024, or 1 followed by 24 zeros). Which is, well, put simply, an awesome lot of stars.

Other astronomers calculate that there are 10 stars for every grain of sand, 11 times the number of cups of water in all the Earth’s oceans, 10,000 times the number of wheat kernels that have ever been produced on Earth, and 10 billion times the number of cells in a human being.

This is a staggering number: 70 sextillion (or 7 followed by 22 zeros or 70 thousand million million million) stars in the observable universe.

This too is probably a very, very low estimate because the number of galaxies filling the Universe is thought to be much larger than those the Hubble can see.

In his 1980 bestseller, Cosmos, the astronomer Carl Sagan wrote that there are more stars in the heavens than all the grains of sands covering the world’s beaches. He calculated that a handful of sand contains about 10,000 separate grains.

So, how many grains of sand cover the earth’s beaches?

Some years ago, researchers at the University of Hawaii tried to calculate this number by dividing the volume of an average sand grain by the volume of sand covering the Earth’s shorelines.

The volume of sand was obtained by multiplying the length of the world’s beaches by their average width and depth. The number they calculated was seven quintillion five quadrillion (that is 7.5 followed by 17 zeros or 7.5 billion billion) grains of sand.

And that is a lot of sand. And, to be fair, I gave up playing chess in the early hours of Friday morning under the star-lit skies, probably somewhere over the peaks of Mount Sinai, the shores of the Red Sea, or the sandy beaches of Crete, places I intend to refer to when I talk about pilgrimage later this week.

How many grains of sand are there by the sea? The town beach by the old harbour in Rethymnon in Crete (Photograph: Patrick Comerford)

Daily prayer in Lent 2026:
21, Tuesday 10 March 2026

‘Have patience with me, and I will pay you everything’ (Matthew 18: 29) … coins in a large bowl in a café in Carpenter Street, Kuching, (Photograph: Patrick Comerford, 2026)

Patrick Comerford

We are in the middle of Lent, which began almost three weeks ago on Ash Wednesday (18 February 2026), and this week began with the Third Sunday in Lent (Lent III).

I am planning to travel from Stony Stratford later this morning to take part in the Ecumenical Pilgrimage to Walsingham in Norfolk from today (Tuesday 10 March) until Friday (13 March). This Ecumenical pilgrimage has been organised with the support of the Fellowship of Saint Alban and Saint Sergius and the Society of Saint John Chrysostom and is in its 100th year. I have been invited to be one of the speakers, speaking on Thursday afternoon on ‘A Priest along the Way of a Pilgrim’.

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, reading 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.

‘Have patience with me, and I will pay you everything’ (Matthew 18: 26) … old, worthless banknotes heaped up outside an antiques shop in Rethymnon (Photograph: Patrick Comerford)

Matthew 18: 21-35 (NRSVA):

21 Then Peter came and said to him, ‘Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?’ 22 Jesus said to him, ‘Not seven times, but, I tell you, seventy-seven times.

23 ‘For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. 24 When he began the reckoning, one who owed him ten thousand talents was brought to him; 25 and, as he could not pay, his lord ordered him to be sold, together with his wife and children and all his possessions, and payment to be made. 26 So the slave fell on his knees before him, saying, “Have patience with me, and I will pay you everything.” 27 And out of pity for him, the lord of that slave released him and forgave him the debt. 28 But that same slave, as he went out, came upon one of his fellow-slaves who owed him a hundred denarii; and seizing him by the throat, he said, “Pay what you owe.” 29 Then his fellow-slave fell down and pleaded with him, “Have patience with me, and I will pay you.” 30 But he refused; then he went and threw him into prison until he should pay the debt. 31 When his fellow-slaves saw what had happened, they were greatly distressed, and they went and reported to their lord all that had taken place. 32 Then his lord summoned him and said to him, “You wicked slave! I forgave you all that debt because you pleaded with me. 33 Should you not have had mercy on your fellow-slave, as I had mercy on you?” 34 And in anger his lord handed him over to be tortured until he should pay his entire debt. 35 So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart.’

‘You wicked slave! I forgave you all that debt because you pleaded with me. Should you not have had mercy on your fellow-slave, as I had mercy on you?’ (Matthew 18: 32-33) … a stained-glass window in Saint Michael’s Church, Limerick (Photograph: Patrick Comerford)

Today’s Reflection:

The Gospel reading at the Eucharist this morning (Matthew 18: 21-35) looks critically at the limits we place on forgiveness and the over-abundant generosity and universal scope of God’s forgiveness.

What are the limits to my capacity to understand and forgive others?

Are there limits to God’s willingness to forgive?

Forgiveness is so central to Christian faith and life, that it is emphasised throughout Saint Matthew’s Gospel.

In this reading, Saint Peter asks how many times he should forgive, and is told ‘not seven times but, I tell you, seventy-seven times,’ or, as some sources put it, seventy times seven.

In Biblical thinking, the number seven always indicates holiness, as in the seventh day, the seventh month, the seventh year or ‘year of release,’ and the Jubilee year that follows seven cycles of seven years.

As the former Chief Rabbi, the late Lord (Jonathan) Sacks, has said, seven is the symbol of the holy, that God exists beyond time and space.

But what about the number 70 when Christ says ‘seven times seventy’ or ‘seventy-seven times’?

Talmudic scholars approach the Torah as if it has ‘seventy faces’ (Numbers Rabbah 13: 15-16). The number 70 has sacred significance in Biblical Hebrew: 70 is the number of people who first went down to Egypt, the elders chosen by Moses, the years of King David, the Babylonian exile, the sages of the Sanhedrin, the translators of the Septuagint, the span of human life, the words of Kiddush, the nations of the world …

The French philosopher Bernard-Henri Lévy points out in The Genius of Judaism that the number 70 is ‘no ordinary number.’ He calls it the ‘secret universal.’ It represents the fullness of humanity, the ‘other universal that escorts human beings on the path of their history and to the centre of their substance.’ It is ‘the number of infinity extended.’

So, Christ tells us in this Gospel reading that divine forgiveness is to be extended ‘seventy-seven times’ or ‘seventy times seven’ – in other words, God’s forgiveness in its abundance is holy in its giving and infinite in its reach.

In the second part of this reading, Christ explains what he is saying in a parable that is unique to Saint Matthew’s Gospel and that involves three distinct episodes:

1, A king decides to settle his accounts with his slaves or servants: the word δοῦλος (doulos) means either, so those who first heard this parable could imagine an end-of-year audit with court officials, financiers or tax collectors. One of these officials owes 10,000 talents, the equivalent to £3,358,735,524 (€3,877,551,979) today. No ordinary slave could accumulate such a debt. Of course, he is unable to clear a debt of such magnitude.

The king might have been reminded that Jewish law prohibits demanding payment from a debtor who is unable to pay (mitzvah 234; Exodus 22: 24). A lender may not embarrass a borrower by harassing him, and is forbidden to seize the debtor’s land or to sell him or his family into slavery.

When the servant seeks forgiveness, the king goes beyond the narrow constraints of rabbinical law, shows overflowing generosity, and agrees to clear off the loan.

2, Now, however, this senior official demands the repayment of a loan of three month’s wages, 100 denarii – about £6,473 (€7,473) today – from a lower-level servant. Imagine the senior official as the line manager for the official who asks for forgiveness. Once again, there is commandment not to take a pledge from a debtor by force (mitzvah 239; Deuteronomy 24: 10). The man already forgiven now refuses to forgive when it is his turn, even his obligation, and he compounds this with his use of force.

3, When the king hears about this, he retracts his original forgiveness.

After telling this parable, Christ identifies the king as God, the first servant as any Christian, and the second as anyone else.

Christ makes the point that God’s forgiveness in its abundance is holy in its giving and infinite in its reach. He calls us to forgive in a way that is so difficult that I am still wrestling with it.

Many of us grew up with language that chided us, so that when we did something wrong and said sorry, we were told, ‘Sorry is not enough’ or ‘Sorry doesn’t fix anything.’ Such phrases allow a hurt person to withhold forgiveness, to find comfort in their own hurt, to control us in a way that allows us to know mercilessly how much we are in need of mercy.

But we also live in a culture of half-hearted apologies that are difficult to forgive. Politicians and business leaders say they accept responsibility by resigning – so they never have to answer for their actions. Half-hearted apologies – ‘I am sorry if I have offended you’ – mean that those who are hurt feel they need to apologise for their response, their reaction, for being hurt.

There are times that I have no right to forgive, when it is not my place to forgive. I cannot forgive the perpetrators of the Holocaust, because, no matter how many times I have visited places that are an intimate part of the Holocaust story, I am not one of the victims.

I cannot forgive slaveholders or mass murderers in wars and killing fields, because I am not one of their victims. On the other hand, perhaps, because I am not a victim, I might find it is not so difficult.

The true difficulties arise in my own personal life: members of my own family, lost friends, near neighbours, former colleagues I think hurt me in the past. I walk around with perceived slights, insults and hurts, like some crutch that helps the wounded, broken me to walk through this broken and hurting world.

But then I am reminded, time and again, that God’s forgiveness in its abundance is holy in its giving and infinite in its reach.

‘And out of pity for him, the lord of that slave released him and forgave him the debt’ (Matthew 18: 27) … a stained-glass window in Saint Michael’s Church, Limerick (Photograph: Patrick Comerford)

Today’s Prayers (Tuesday 10 March 2026):

The theme this week (8-14 March 2026) in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Biblical Sisterhood’ (pp 36-37). This theme was introduced on Sunday with reflections by Dr Sanjana Das, PhD feminist theologian, advocate for the dignity and rights of trafficked and migrant working women.

The USPG Prayer Diary today (Tuesday 10 March 2026) invites us to pray:

Gracious God, we give thanks for our partner the Diocese of Durgapur, Church of North India and its work to prevent forced marriage and trafficking through education and awareness. Bless the ministry of the Anti Human Trafficking programme, we pray.

The Collect:

Almighty God,
whose most dear Son went not up to joy but first he suffered pain,
and entered not into glory before he was crucified:
mercifully grant that we, walking in the way of the cross,
may find it none other than the way of life and peace;
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:

Merciful Lord,
grant your people grace to withstand the temptations
of the world, the flesh and the devil,
and with pure hearts and minds to follow you, the only God;
through Jesus Christ our Lord.

Additional Collect:

Eternal God,
give us insight
to discern your will for us,
to give up what harms us,
and to seek the perfection we are promised
in Jesus Christ our Lord.

Yesterday’s Reflections

Continued Tomorrow

Forgiveness and love in the face of death and mass murder … a fading rose on the fence at Birkenau (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