17 April 2026

Saint Joseph and Saint Etheldreda
Church in Rugeley, a Gothic Revival
1840s church by Charles Hansom

Saint Joseph and Saint Etheldreda, the Catholic church in Rugeley, was designed by Charles Hansom and built in 1849-1851 (Photograph: Patrick Comerford, 2026)

Patrick Comerford

When I was in Rugeley this week and last week, I visited a number of churches in the area, including Saint Joseph and Saint Etheldreda, the Catholic church in Rugeley. The church has many links with the Wolseley family, which I was writing about earlier this week after my recent visit to the Wolseley Arms and the Wolseley Centre.

The church was built in the Gothic Revival style of the 19th century, and was designed by the architect Charles Hansom and built in 1849-1851, but its story also recalls the story of ‘recusant’ or Catholic families in Staffordshire, going back to the 17th century.

There were ‘some recusants’ in Rugeley in 1604, and Sir Richard Weston (1579-1658) of Hagley Hall, a judge and MP who fought as a royalist during the English civil war, was named as a ‘Papist’ in 1648.

Richard Weston, who built Hagley Hall in 1636, was the son of Ralph Weston of Rugeley, whose family traced its ancestry back to 1330 but did not settle at Hagley Manor until 1544. Richard Weston was educated at Exeter College, Oxford, and was called to the Bar by the Inner Temple in 1607. He was elected MP for Lichfield in 1614 and was re-elected in 1622. He became a judge in 1632, a Baron of the Exchequer in 1634 and was knighted in 1635. As MP for Lichfield, Weston chaired the committee for annexing Freeford prebend to the Vicarage of Sait Mary’s, Lichfield.

The tower, spire and west end of Saint Joseph and Saint Etheldreda Church in Rugeley (Photograph: Patrick Comerford, 2026)

Weston was impeached in 1641 but was not tried, and he joined the army of King Charles with his eldest son Richard in 1642. In September 1643, he was called to Oxford by the king. He was at Oxford when the royalist garrison surrendered in 1646, and by then Parliament had voted to remove him as a judge.

Weston’s son Richard Weston was MP Stafford in 1640-1642 and was a royalist. After the defeat at Oxford, he fled with Ralph Sneyd and James Rugeley to the Isle of Man, where they were welcomed by the king. The younger Richard Weston was taken prisoner at Colchester in July 1648 and was killed for the future Charles II on the Isle of Man in 1652.

The older Richard Weston wrote a short will on 18 November 1655, in which he declared he could not bring himself to dispose of his estate, as ‘these late troublesome times have much impoverished me’, and the ‘death of my late dear wife hath much troubled my mind’. He died at Rugeley on 18 March 1658, but his place of burial is not known. As his eldest son Richard had been killed in 1652, he was succeeded by his second son, Ralph.

The west door of the Church of Saint Joseph and Saint Etheldreda, Rugeley (Photograph: Patrick Comerford, 2026)

Only nine ‘papists’ in Rugeley were mentioned in 1780. But by 1836 evening services were being held each Sunday in a temporary Roman Catholic church in Rugeley, and by 1839, Mass was being said there on Sunday mornings. Father Thomas Green of Tixall bought a site for building a church in 1842 from Henry Paget (1768-1854), 1st Marquis of Anglesey, who lived at Beaudesert and who had lost a leg fighting at the Battle of Waterloo in 1815.

Meanwhile, the Catholic mission in Rugeley was served by a priest from Tixall until a resident priest, Father John Grenside, was appointed to Rugeley in 1846. Mass was said in the school from 1847 until at least 1849, and in 1848, when the mission was described as ‘paralysed with poverty’, there were about 500 Catholics in and near Rugeley.

The Church of Saint Joseph and Saint Etheldreda was built in 1849-1851, and takes its dedication from the names of the two principal founders, Joseph Whitgreave (1823-1885) of Heron’s Court, Rugeley, and his sister, Sister Etheldreda, a Benedictine nun.

The church was designed by the architect Charles Francis Hansom (1817-1888), a prominent Roman Catholic Victorian architect who primarily designed in the Gothic Revival style. He was the brother of Joseph Aloysius Hansom (1803-1882), architect and designer of the Hansom cab.

The church has an aisled nave of six bays, chancel, north chapel, south vestry, and a tall west tower. It is built of local stone given generously by Lord Anglesey, ‘without limit or restriction’.

On entering the church, visitors’ eyes are drawn immediately to the East Window, the High Altar and the reredos. The window was the gift of Sir Charles Wolseley (1846-1931), 9th baronet, of Wolseley Hall: he had inherited the family title and estates at the age of 8, and married Anna Theresa Murphy (1862-1937), the daughter of a wealthy Irish-American property tycoon and papal count who sought titled husbands for Anna and her three sisters.

The window was made by Hardman and Powell of Birmingham, associated with AWN Pugin, the architect of the Gothic Revival in church architecture, on many of his churches. The centre light depicts the Good Shepherd and on either side are Saint Joseph and Saint Etheldreda. The other two saints depicted are Saint Thomas Aquinas, recalling Canon Thomas Duckett who was the parish priest when the glass was installed, and Saint Charles Borromeo, in honour of Sir Charles Wolseley.

The Whitgreave grave in the churchyard at Saint Joseph and Saint Etheldreda Church, Rugeley (Photograph: Patrick Comerford, 2026)

The High Altar is of carved stone, and was once richly gilded. The panels represent the Annunciation (left), the Crucifixion (centre) and the Ascension. Between these are narrow panels of Saint Joseph and Saint Etheldreda.

The reredos formerly had a pinnacled throne above the tabernacle, and a wooden cross. The throne was removed in 1938 when the church was being repainted because, Father Walshe, said it obscured much of the East Window.

The sanctuary once had rich fresco work in traditional gothic style by Hopkins of Abergavenny in 1885, but this was painted over in 1939. The south wall above the sedilia was covered with eight panels in gold on red within gothic canopies in brown, grey and black, depicting the instruments of the Passion.

The south side of Saint Joseph and Saint Etheldreda Church, Rugeley (Photograph: Patrick Comerford, 2026)

The Lady Chapel, with its Caen stone and alabaster altar, was the gift of Helen Gulson, niece of Josiah Spode IV who left Hawkesyard to the Dominicans. The carvings represent the Annunciation and the Nativity, and above the canopy is a marble crucifix. There are statues of Saint Helen, mother of Constantine, and Saint Catherine of Siena. The ceiling is decorated in blue. The chapel has two stained glass windows and a statue of the Virgin Mary and the Christ Child, a gift of Edward Wolseley (1848-1935), who was baptised in the church.

The window behind the altar depicts the Virgin Mary and the Christ Child in the centre, with Saint Catherine of Alexandria and Saint Elizabeth of Hungary on either side. The three-light window on the north wall depicts the Presentation in the Temple and is a memorial to Joseph Whitgreave. The small windows at the top have medallions of Saint Rose of Lima, Saint Joseph and Saint Etheldreda. At the foot is a depiction of Joseph and Etheldreda Whitgreave offering the church to God.

Near the entrance to the Lady Chapel is a brass memorial with the coat of arms of Lord Anglesey. He was an advocate of Catholic Emancipation and was twice Lord Lieutenant of Ireland (1828-1829, 1830-1833).

A carved oak altar is by Pugin, as is the confessional. The chancel and baptistry screens are of wrought iron by Harris, local iron founders, and the aisles have carved stone panels representing the Stations of the Cross. =

The church has two bells, dating from 1546 and 1848. The Lady bell, with the inscription ‘Sancta Maria ora pro nobis’, was cast in 1546 for an unknown church in Gloucestershire. It may be one of the last Lady bells before the Reformation and was bought for £80.

The church was solemnly opened in August 1851 and was consecrated 100 years later in June 1951.

An octagonal spire and flying buttresses were added to the tower in 1868. Around 1930, a turret that had formed part of the spire was found to be decayed and was removed. Further repairs to the spire were carried out in 1948.

Lord Anglesey also gave the stone for the presbytery, a gabled building south of the church and built at the same time. The former school was beyond it and the original plans envisaged a cloister linking the whole group.

Heron Court Hall (above) and Heron’s Nest (below) beside Saint Joseph and Saint Etheldreda Church, Rugeley (Photographs: Patrick Comerford, 2026)

The Sisters of the Christian Retreat opened Saint Anthony’s Convent at Heron’s Nest, on the corner of Heron Street and Lichfield Street, in 1901. But with the arrival of members of the order who were expelled from France, the convent moved in 1904 to Heron Court.

Heron Court Hall was built in the Gothic style in 1851 by Joseph Whitgreave. The convent used it as a retreat and teaching centre until the 1960s, when it was bought by Rugeley Billiards. Since then, many local businesses and clubs have made Heron Court Hall their home.

The graves of the Wolseley baronets in Saint Joseph and Saint Etheldreda churchyard, Rugeley (Photograph: Patrick Comerford, 2026)

are buried in the churchyard: Sir Charles Wolseley (1813-1854), 8th baronet; and Sir Charles Michael Wolseley, 9th baronet (1846-1931). The Wolseley family’s links with to the church have continued to the present day.

When Sir Charles Wolseley (1944-2018), the 11th Baronet, died on 5 March 2018, his funeral took place in Saint Joseph and Saint Etheldreda Church on 24 March 2018. His widow, the author Imogene (Jeannie) Wolseley (1943-2024), died in Rugeley on 11 July 2024 and Lady Wolseley’s funeral was held in the church on 26 July 2024.

• The Parish Priest is Father Peter Stonier. The weekend Mass Times are: Saturday Vigil Mass, 7 pm; Sunday Morning Mass, 8:30 am; Sunday Solemn Mass, 11 am; Sunday Evening Mass, 6:30 pm.

The west end of Saint Joseph and Saint Etheldreda Church, Rugeley (Photograph: Patrick Comerford, 2026)

Words of consolation and
hope in Psalm 34 and
the collects at Evening Prayer
in Lichfield Cathedral

The Choir, Chapter Stalls and High Altar in Lichfield Cathedral before Evening Prayer yesterday (Photograph: Patrick Comerford, 2026)

Patrick Comerford

As the lies, mistruths, half-truths and misrepresentations continue to flow like torrents from the members of the Trump administration, from the Oval Office and from the White House, it is becoming increasingly difficult to imagine the depths to which these people can descend in a destructive vortex.

This week alone has seen Trump compare himself to Christ, healing the sick and raising the dead. He has virulently attacked the Pope and wrongly accused him of wanting Iran to have nuclear weapons.

We have seen JD Vance audaciously presuming to teach theology to the Pope.

We have seen Pete Hegseth quote a verse from Ezekiel that is not in the Bible but is, instead, from Quentin Tarantino’s Pulp Fiction, as Jules murders an unarmed man in cold blood.

It all descended into absolute alcoholic farce when Trump’s Treasury Secretary Scott Bessent mistakenly referred to the Strait of Hormuz as the ‘Straits of Vermouth’.

The very survival of the planet hangs on the decision-making capacity of these people. Where are we to find comfort, consolation and hope?

After a day of walking through the Staffordshire countryside, by canals and in fields, and through Rugeley, Armitage and Lichfield yesterday, I ended the day at Evening Prayer in Lichfield Cathedral.

Words of consolation in Psalm 34 at Evening Prayer in Lichfield Cathedral last night (Photograph: Patrick Comerford, 2026)

Some of the verses in Psalm 34, the psalm appointed for Evening Prayer, offered some of that much-sought comfort, consolation and hope in the face of these lies, misrepresentations, cruelty and bellicose war-mongering:

4 I sought the Lord and he answered me
and delivered me from all my fears …
6 This poor soul cried, and the Lord heard me
and saved me from all my troubles.
7 The angel of the Lord encamps around those who fear him
and delivers them.
8 O taste and see that the Lord is gracious;
blessed is the one who trusts in him.
9 Fear the Lord, all you his holy ones,
for those who fear him lack nothing.
10 Lions may lack and suffer hunger,
but those who seek the Lord
lack nothing that is good.
11 Come, my children, and listen to me;
I will teach you the fear of the Lord.
12 Who is there who delights in life
and longs for days to enjoy good things?
13 Keep your tongue from evil
and your lips from lying words
. 14 Turn from evil and do good;
seek peace and pursue it.
15 The eyes of the Lord are upon the righteous
and his ears are open to their cry.
16 The face of the Lord is against those who do evil,
to root out the remembrance of them from the earth.
17 The righteous cry and the Lord hears them
and delivers them out of all their troubles.
18 The Lord is near to the brokenhearted
and will save those who are crushed in spirit.
19 Many are the troubles of the righteous;
from them all will the Lord deliver them.
20 He keeps all their bones,
so that not one of them is broken.
21 But evil shall slay the wicked
and those who hate the righteous will be condemned.
22 The Lord ransoms the life of his servants
and will condemn none who seek refuge in him.

Words of consolation the collects at Evening Prayer in Lichfield Cathedral last night (Photograph: Patrick Comerford, 2026)

There was comfort and some consolation too last night in the Second Collect at Evening Prayer and the Third Collect, for Aid against all Perils:

O God, from whom all holy desires, all good counsels, and all just works do proceed: Give unto thy servants that peace which the world cannot give; that both our hearts may be set to obey thy commandments, and also that by thee we being defended from the fear of our enemies may pass our time in rest and quietness; through the merits of Jesus Christ our Saviour. Amen.

Lighten our darkness, we beseech thee, O Lord; and by thy great mercy defend us from all perils and dangers of this night; for the love of thy only Son, our Saviour, Jesus Christ. Amen.

Evening lights in the Cathedral Close in Lichfield before Evening Prayer in Lichfield Cathedral last night (Photograph: Patrick Comerford, 2026)

Daily prayer in Easter 2026:
13, Friday 17 April 2026

Tsoureki, a sweet Greek bread traditionally served at Easter, on a table in Panormos, near Rethymnon, on Easter Day (Photograph: Patrick Comerford)

Patrick Comerford

Our Easter celebrations continue in the Church Calendar, and this week began with the Second Sunday of Easter (Easter II) or Easter in the calendar of the Greek. Easter is a 50-day season that continues until the Day of Pentecost.

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.

A variety of bread gathered in a basket (see John 6: 1-15) in Panormos, near Rethymnon in Crete (Photograph: Patrick Comerford)

John 6: 1-15 (NRSVA):

1 After this Jesus went to the other side of the Sea of Galilee, also called the Sea of Tiberias. 2 A large crowd kept following him, because they saw the signs that he was doing for the sick. 3 Jesus went up the mountain and sat down there with his disciples. 4 Now the Passover, the festival of the Jews, was near. 5 When he looked up and saw a large crowd coming towards him, Jesus said to Philip, ‘Where are we to buy bread for these people to eat?’ 6 He said this to test him, for he himself knew what he was going to do. 7 Philip answered him, ‘Six months’ wages[b] would not buy enough bread for each of them to get a little.’ 8 One of his disciples, Andrew, Simon Peter’s brother, said to him, 9 ‘There is a boy here who has five barley loaves and two fish. But what are they among so many people?’ 10 Jesus said, ‘Make the people sit down.’ Now there was a great deal of grass in the place; so they sat down, about five thousand in all. 11 Then Jesus took the loaves, and when he had given thanks, he distributed them to those who were seated; so also the fish, as much as they wanted. 12 When they were satisfied, he told his disciples, ‘Gather up the fragments left over, so that nothing may be lost.’ 13 So they gathered them up, and from the fragments of the five barley loaves, left by those who had eaten, they filled twelve baskets. 14 When the people saw the sign that he had done, they began to say, ‘This is indeed the prophet who is to come into the world.’

15 When Jesus realized that they were about to come and take him by force to make him king, he withdrew again to the mountain by himself.

Five loaves at the preparation for the Eucharist in the Greek Orthodox Church in Stony Stratford (Photograph: Patrick Comerford)

Today’s Reflections:

The feeding of the 5,000 is the only miracle – apart from the Resurrection – that is recorded in all four Gospels (see also Matthew 14: 13-21; Mark 6: 32-44; Luke 9: 10-17). The feeding of 4,000 is told by both Mark (Mark 8: 1-9) and Matthew (Matthew 15: 32-38), but by neither Luke nor John.

The story of the multiplication of the loaves and fish and the feeding of the 5,000 is told in a very similar way in all four Gospels, with only minor variations on the place of the miracle or the circumstances surrounding it.

Saint John alone tells us that the feeding and the teaching took place as the Feast of the Passover was drawing near, so both the action and the discourse are to be understood with those particular perspectives.

Some time has passed since the healing of the man by the pool in Jerusalem, the better part of a year perhaps, and we are now back in Galilee in the following spring for the second Passover narrative (see verse 4) in Saint John’s Gospel.

Commentators point to the shift from the Festival of the Booths in the previous chapter and to the significance of the second Passover. But sometimes I wonder are we in danger of missing one other point, no matter how insignificant it may seem at first reading?

There is a story about how the Puritans in New England worked themselves to death in the fields without getting much in return for their back-breaking efforts. So much so that they were in danger of starving to death until the wiser inhabitants of the land taught them a few home truths about living in harmony with the rhythms of the earth. There are times to plant. There are times to rest. There are times to work the soil. And there are times to let the soil rest.

Perhaps the gap between Chapter 5 and Chapter 6 is part of the Hidden Years of Jesus … when he was an adult, when he was in harmony with the rhythms of the earth and the rhythms of life, and when he was preparing for the harvest that is gathered in in Chapter 6.

The story of the multiplication of the loaves as told in John 6 has a number of key details that are intended to remind us as the readers of the Eucharist, and the Eucharistic narrative resumes in verses 51-58. But the story is also one that is full of Messianic hope and harvesting, and of Eucharistic promise, for it recalls the story of King David. When David first fled from King Saul, he fed his small group of followers, those who acknowledged him as the rightful king, with the priest’s bread, asking the priest: ‘Give me five loaves of bread, or whatever is here’ (I Samuel 21: 3).

The ‘other side’ in verse 1 refers to the eastern shore of the Sea of Galilee. It was named Tiberias after the city founded ca 20-26 CE by Herod Antipas and named after Tiberias Caesar. In this way, John places the last work done among the Galilean disciples in Gentile territory.

Here too the Galileans are following Jesus because of signs and miracles, and not because of faith (verse 2). Once again, we have the Johannine question about the link between seeing and believing, which we encountered dramatically in the Easter story of Thomas in last Sunday’s Gospel reading (John 20: 19-31).

Christ is seated on the top of the mountain (verse 3). What does this remind us of? The top of Mount Sinai? The mountain of the Transfiguration? The hill of Calvary outside Jerusalem?

This is the time approaching the second Passover (verse 4), so there is a build-up in the number of Passovers being recounted, bringing us towards an expectation of fulfilment at Passover.

Christ lifts up his eyes (verse 5). When the disciples rejoined Christ at the well in Sychar while he was talking with the Samaritan woman, he told them to ‘lift up their eyes’ (John 4: 35, translated in the NRSV as ‘look around you’) and to see the ‘harvest’ of the seed he had been sowing.

The introduction of Philip (verse 5) and Andrew (verse 8) as characters in the scene is typical of John’s style. They represent the disciples. Just as at Jacob’s Well, they have failed to buy or produce enough bread.

Philip’s faith is being tested (verse 6), and, by implication, the faith of all the disciples. Where the NRSV says ‘six months’ wages’ (verse 7), the original Greek says 200 denarii. A denarius was a day’s wage for an unskilled labourer.

John alone mentions the young boy or servant and the barley loaves (verse 9). Barley loaves were the food of poor people and for animals, but strikingly, the barley loaves in this story remind us of the time when Elisha who fed 100 men with 20 loaves of bread (II Kings 4: 42-44), saying: ‘For thus says the Lord, “They shall eat and have some left”.’ The feeding of the multitude therefore may be seen as a demonstrative prelude to Jesus’ words, ‘I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in will never be thirsty’ (John 6: 35).

The feeding with the fish is a prelude to, looks forward to, another meal by the shores of Lake Tiberias, ehen Jesus feeds the disciples with bread and fish (see John 21: 1-19). The fish is an early Christian symbol of faith in the Risen Christ: Ichthus (ἰχθύς, capitalised as ΙΧΘΥC) is the Greek word for fish, and can be read as an acrostic, a word formed from the first letters of several words, spelling out Ἰησοῦς Χριστός, Θεοῦ Υἱός, Σωτήρ (Iēsous Christos Theou Huios, Sōtēr, Jesus Christ, Son of God, Saviour).

Christ asks the disciples to make the people sit down – well, not so much to sit down as to recline (verse 10). They are asked to recline on the grass as they would at a banquet or a feast – just as he did with the disciples at the Last Supper.

Notice the Eucharistic actions in verse 11: Dom Gregory Dix identified the four-fold movement in the Eucharist as taking, blessing (giving thanks), breaking and giving.

John alone has Christ commanding the disciples to gather up the fragments lest they perish (verse 12). Gathering is an act of reverential economy towards the gifts of God. But we return later to the Eucharistic imagery here too. Meanwhile, the gathering also anticipates the gathering that takes place in connection with the work of the Son as he receives from the Father those who are given to him, ‘that I should lose nothing of all that he has given me …’ (John 6: 39; see also John 17: 12).

There are twelve baskets – one for each tribe of Israel and one for each of the twelve disciples (verse 13). Mark alone mentions fragments of fish being picked up too.

In Saint Mark’s Gospel, Christ forces his disciples to leave immediately (see Mark 6: 45). But only in Saint John’s Gospel (verse 15) are we given the reason for this: the people want to make Christ their earthly king (compare this with the reference to the test in verse 6). When they want to make him their king, they want to make him a political messiah, opposing Rome. But Jesus would not accept this way of being king or of being messiah (see John 18: 36).

In Saint John’s Gospel, the account of the Feeding of the Multitude is followed with the conversation Jesus has with the crowds who follow him to Capernaum. The main motif in the passage (verses 26-59) centres on Jesus saying: ‘I am that bread of life’ (verse 48). In this way, John links the Feeding of the Multitude with the feeding of the people in the wilderness with manna and with the heavenly banquet and the coming of the kingdom (see John 6: 25-40).

In the Fourth Gospel, the preceding food miracle is at the Wedding in Cana, where Jesus turns the water into wine. Now we have a miracle with bread. The Eucharistic connection of bread and wine is obvious even to the first-time reader.

The story of the multiplication of the loaves as told here has a number of key details that intended to remind the reader of the Eucharist, and the Eucharistic narrative resumes in verses 51-58.

• In verse 10, the crowd is asked to recline on the grass, as if they were at a banquet, a Passover meal or a wedding feast, just as Christ and the 12 ate while reclining at the Last Supper.

• Once again, notice the Eucharistic actions in verse 11. Dom Gregory Dix identified the four-fold movement in the Eucharist as taking, blessing (giving thanks), breaking and giving.

• John alone uses εὐχαριστήσας (eucharistisas, verse 11), from the verb εὐχαριστέω (eucharisteo), ‘to give thanks,’ from which we derive the word Eucharist for the liturgy.

• John alone depicts Christ himself distributing the bread as he will do again at the Last Supper.

• John alone has Christ commanding the disciples to gather up the fragments lest they perish. The Greek word συνάγω (synago, to gather up) gives us the word συναγωγή (synagogue) for the assembly of faith, and the word σύναξις (synaxis) for the gathering or first part of the Liturgy. The Greek word for ‘fragments’, κλάσμα (klasma), appears also in early Christian literature as the liturgical word for the host or the bread at the Eucharist.

Jesus puts no questions of belief to either the disciples or the crowd when he feeds them on the mountainside. They did not believe in the Resurrection – it had yet to happen. But Jesus feeds them, and feeds them indiscriminately. The disciples wanted to send them away, but Jesus wants to count them in. Christ invites more people to the banquet than we can fit into our churches.

Χριστὸς ἀνέστη!
Christ is Risen!


Five loaves in the Bretzel in ‘Little Jerusalem’ in Portobello in Dublin (Photograph: Patrick Comerford)

Today’s Prayers (Friday 17 April 2026):

‘Stocked with Hope’ provides 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), pp 46-47. This theme was introduced on Sunday with a Programme Update by Mayank Thomas, Programme Manager, the Synodical Board of Social Services, Church of North India.

The USPG Prayer Diary today (Friday 17 April 2026) invites us to pray:

God, bless women like Shaila who are using small businesses to provide for their families. May her efforts reflect dignity, purpose, and hope for economic independence and community leadership.

The Collect:

Almighty Father,
you have given your only Son to die for our sins
and to rise again for our justification:
grant us so to put away the leaven of malice and wickedness
that we may always serve you
in pureness of living and truth;
through the merits of your Son Jesus Christ 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:

Lord God our Father,
through our Saviour Jesus Christ
you have assured your children of eternal life
and in baptism have made us one with him:
deliver us from the death of sin
and raise us to new life in your love, in the fellowship of the Holy Spirit,
by the grace of our Lord Jesus Christ.

Additional Collect:

Risen Christ,
for whom no door is locked, no entrance barred:
open the doors of our hearts,
that we may seek the good of others
and walk the joyful road of sacrifice and peace,
to the praise of God the Father.

Yesterday’s Reflections

Continued Tomorrow

Bread and wine as part of a simple meal in Rethymnon in Crete (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