Hawkesyard Hall and Spode House in Armitage, where the Dominicans had a priory until 1988 (Photograph: Patrick Comerford, 2026)
Patrick Comerford
In recent days, I have been visiting a number of churches in the Rugeley area that I first got to know when I was about 19 or 20. They include Saint Michael’s Church in Brereton and the now-closed Brereton Methodist Church; the old and new Saint Augustine’s Church, the ruins of the early mediaeval parish church, now known as the ‘Old Chancel’, and the early 19th century church across the street that replaced it in the 1820s; and Saint Joseph and Saint Etheldreda Catholic Churchin Rugeley, with its many associations with the Wolseley family.
Some of my most cherished memories from those youthful days in the 1970s are of Hawkesyard Hall and Spode House in Armitage, where the Dominicans once had a priory, only ten minutes from Lichfield and five minutes from Brereton and Rugeley, and on the edges of Armitage village. My friends from Rugeley and Brereton often brought me there with them to the Folk Masses on Sundays.
So, when I was on the bus from Brereton to Lichfield last week, I hopped off near Armitage, went for a walk along the canal towpaths, and visited Hawkesyard Hall and Spode House.
Hawkesyard Hall and Spode House were known for the Folk Masses and gatherings of the Philosophical Enquiry Group (Photograph: Patrick Comerford, 2026)
Hawkesyard has been known over the generations by a variety of names, including Hawkesyard Hall, Armitage Park, Spode House and Hawkesyard Priory. The estate dates from the 13th century, and has links to the Rugeley family, the poet and author Nathaniel Lister, Josiah Spode the potter, and Sir Robert Peel – and even some tenuous links in the dim distant past through the Rugeley family with the Comberford family.
The story of the estate dates back to 1270 when the land was used for hunting. Simon de Rugeley commissioned the construction on Hawkesyard Hall in 1337. The first house owned by the Rugeley family was a moated manor closer to the River Trent, about half a mile west of Armitage Church.
Anne Comberford of Comberford, Tamworth and Wednesbury, who was a daughter of William Comberford, and was born in 1609. In 1634, she married Benjamin Rugeley of Dunstall in Tatenhill, a younger brother of Colonel Simon Rugeley, a key leader of the Parliamentarians during the English Civil War.
Benjamin Rugeley was a younger son of Richard Rugeley (1564-1623) of Shenstone and his wife Mary Rugeley, daughter and co-heir of Thomas Rugeley (1539-1623) of Hawkesyard. Benjamin’s father, Richard Rugeley, died at Hawkesyard in 1623 and was buried in Mavesyn Ridware.
Benjamin’s eldest brother, Colonel Simon Rugeley of Shenstone and Tatenhill (1598-1666), was a member of the parliamentary committee at Stafford. He inherited Hawkesyard but sold it to Sir Richard Skeffington of Fisherwick, whose family eventually acquired Comberford Hall. The original Hawkesyard Hall lay in ruins by 1660, and was pulled down in 1665.
The towers and turrets of Hawkesyard Hall and Spode House rising above the canal between Armitage and Rugeley (Photograph: Patrick Comerford, 2026)
The estate was bought in 1759 by Nathaniel Lister (1725-1793), poet and author. Lister renamed the Hawkesyard estate as Armitage Park in 1760, and in 1761 in Lichfield Cathedral he married Martha Fletcher, a Lichfield heiress and daughter of John Fletcher, Senior Proctor of the Diocese of Lichfield. They rebuilt the house in its present location as a Gothic-style mansion in red-brick stuccoed with ashlar and standing on the sandstone hill above the site of the original hall.
Lister also bought a house on Beacon Street in Lichfield in 1780, and in 1791 he acquired the lease on Erasmus Darwin’s house beside the Cathedral Close. When he died in 1793, Armitage Park was inherited by his son, John Fletcher Lister.
Mary Spode, widow of the potter Josiah Spode III, bought the estate in 1839 for her six-year-old son Josiah Spode IV (1823-1893), great-grandson of Josiah Spode and the fourth generation of the pottery dynasty but the first not to work in the family business.
The hall was altered and extended, and the cast-iron orangery was added, as well manicured gardens, statues and other buildings. Cellars and six underground tunnels were cut out of the rock by Richard Benton to allow the estate workers to move quickly around the locality, and two tunnels were said to lead to Lichfield and Armitage.
When the Spode family lived there, the hall was known as Spode House and Josiah Spode was appointed High Sheriff of Staffordshire in 1850. Mary died in 1860, and Josiah’s wife Helen died eight years later. Both are buried at Saint John the Baptist Church, Armitage, where Josiah was the organ player and warden. Josiah Spode of Hawkesyard also gave a new organ to Lichfield Cathedral that was installed in 1860 to complement the restoration of the quire by Sir George Gilbert Scott.
Despite these links with Lichfield Cathedral and Saint John’s Church, Armitage, Josiah Spode became a Roman Catholic in 1885, along with his niece Helen Gulson who lived with him at Hawkesyard. At the beginning of Lent 1886, they attended a parish retreat at Saint Joseph and Saint Etheldreda Catholic Churchin Rugeley given by Father Pius Cavanagh. Father Pius soon became in Gulson’s words ‘our best friend and advisor’. Towards the end of 1888, both Josiah Spode and Helen Gulson were clothed as tertiaries by Father Pius in their private chapel, becoming lay Dominicans.
The elaboratre reredos above the High Altar in the former Domician chapel (Photograph: Dominican Archives)
WhenJosiah Spode died in 1893, he asked that Helen should continue to live at Hawkesyard until she died, after which the estate would pass to the English Dominican Order.
However, Helen decided to move out of the hall in 1894 and into Gulson House on the estate, and work on the new priory and church began immediately. Some accounts say her decision was inspired by an apparition of the Virgin Mary in the grounds of the estate, and that the altar of the new priory church of Saint Thomas Aquinas was placed over the site of her vision.
The Dominicans built a new priory within the grounds in 1898, and the priory church was designed by the architect Edward Goldie (1856-1921). Josiah Spode and Helen Gulson were buried in a small chapel within the priory church, and outside in the gardens simple concrete crosses marked the graves of the Dominican community.
The priory was home to a community of nuns until the early 20th century. The convent then became a priory, and the Dominican monks or friars ran a boarding school for young aspiring Dominicans and a theological college.
The towers and turrets of Hawkesyard Hall and Spode House rising above the canal between Armitage and Rugeley (Photograph: Patrick Comerford, 2026)
I knew Hawkesyard Priory and Spode House well in my late teens and early 20s, when the Philosophical Enquiry Group was still meeting there with Father Columba Ryan and involved the Limerick-born philosopher Elizabeth Anscombe (1919-2001). At the time, the Folk Masses in the priory chapel were popular with many of my friends from Rugeley, Brereton and Lichfield.
The friars there in those heady days in the early 1970s included Father Conrad Pepler (1908-1993), the founding warden of Spode House, where he ran the first Catholic conference centre in England. We did not know then that it was he who provided a Catholic funeral in Cambridge in 1951 for the philosopher Ludwig Wittgenstein, a mentor to both Elizabeth Anscombe and her husband Peter Geach.
The Dominicans at Spode in the early 1970s also included Father Columba Ryan (1916-2009), philosopher, university chaplain and peace activist, who took part in many CND marches and protests in London. He was also the bursar at the Hawkesyard Priory, and in the 1950s and 1960s he set up the Philosophical Enquiry Group at Spode in 1954.
He was born Patrick Ryan, a son of the Cork-born diplomat Sir Andrew Ryan (1876-1949), the last dragoman in Constantinople (1907-1921). He joined the Dominicans at Woodchester Priory, Gloucestershire, in 1935, took the name Columba, was ordained in 25 July 1941, and completed his DPhil at Oxford in 1946.
He was one of the friars who was on the Peace Pilgrimage to Vézelay in Burgundy, selecting ‘30 strong men’ to carry a heavy wooden cross across France in thanksgiving for the end of World War II. On his return he was instrumental in founding Student Cross, the annual Holy Week pilgrimage to Walsingham.
The drive from Armitage Lane leading up to the former Hawkesyard Priory (Photograph: Patrick Comerford, 2026)
Father Columba was teaching philosophy at Hawkesyard Priory when he set up the Philosophical Enquiry Group in 1954. This annual meeting for Catholic philosophers continued to take place at Spode House for 20 years, until 1974.
Elizabeth Anscombe and Peter Geach were among the first philosophers invited to those gatherings at Spode House. They remained leading figures of the group for the 20 years it lasted. They were Wittgenstein’s literary executors and were buried beside him in Cambridge. Other participants the Philosophical Enquiry Group included Sir Anthony Kenny of Oxford and Father Herbert McCabe (1926-2001), editor of New Blackriars. Father Columba had been the novice master of Herbert McCabe, who is attributed with once saying, ‘If you don’t love, you’re dead, and if you do, they’ll kill you.’
Father Columba remained true to his values and joined the hundreds of thousands of people who marched in London on 15 February 2003 in protest at the invasion of Iraq. He continued preaching until shortly before he died at Saint Dominic’s Priory at Haverstock Hill, London, on 4 August 2009, aged 93. It was then the Feast of Saint Dominic, and it was the church in which he had been baptised as an infant; he had just celebrated 68 years of priesthood. His brother John Ryan (1921-2009), who had created the character of Captain Pugwash for the Eagle in 1950, had died two weeks earlier on 22 July 2009 at 88.
Meanwhile, the priory and conference centre at Spode House had closed and the last Dominicans moved out in 1988. When they left Hawkesyard, the hall had fallen into disrepair and had been boarded up. Still, in June 1998, the choristers of Lichfield Cathedral, directed by Andrew Lumsden made a recording, Begone Dull Care (Lammas Records, LAMM 107D), in Hawkesyard Priory.
The emblem of the Dominicans is recalled in the logo of the Hawkesyard Estate (Photograph: Patrick Comerford, 2026)
Hawkesyard was bought in 1999 by Relaine Estates Ltd which was determined to return the building and the estate. The company returned to the original name of Hawkesyard and set about restoring the building, partly relying on photographs from the collection at Shugborough Hall, the seat of the Earls of Lichfield, halfway between Rugeley and Stafford.
The transformation of the hall and other buildings was completed in 2007. The former priory building has been a nursing home since 1989, and the grounds have been turned into Saint Thomas’s Priory Golf Club. Hawkesyard Estate is now a popular venue for civil weddings, golf, conferences, and for three successive years it was the home of the Wolseley National Car Rally.
After visiting Hawkesyard estate, I lingered for a while by the canal towpath, sipping a glass of wine in the April sunshine at the Ash Tree, before continuing on the bus journey to Lichfield, for lunch at the Hedgehog and Evening Prayer in Lichfield Cathedral.
I remember a lengthy lunch in the Hedgehog in Lichfield a few years ago, when some of us recalled so many of our friends who loved Hawkesyard, the folk masses there and the extended Sunday afternoons that inevitably followed.
We talked that afternoon about the underground tunnels at Hawkesyard, including the tunnels said to lead to Lichfield and Armitage. We never seemed to wander down to the canal, as far as I recall. But was I really the one who was so fearless to lead a group of us through those unexplored tunnels and vaults? And are the tunnels still there?
A glass of wine in mid-April sunshine by the canal at the Ash Tree (Photograph: Patrick Comerford, 2026)
22 April 2026
A return visit to Spode House
and Hawkesyard Esate, with
memories of philosophers
and folk masses in the 1970s
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Daily prayer in Easter 2026:
18, Wednesday 22 April 2026
Jesus said to them, ‘I am the bread of life’ (John 6: 35) … bread on the Isla Jane Bakery stall in Buckingham Market (Photograph: Patrick Comerford, 2026)
Patrick Comerford
Easter is a 50-day season that continues until the Day of Pentecost, and this week began with the Third Sunday of Easter (Easter III, 19 April 2026).
Later this evening, I hope to be at the choir rehearsals in Saint Mary and Saint Giles Church, Stony Stratford. 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, 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.
Jesus said to them, ‘I am the bread of life’ (John 6: 35) … bread in the window of Hindley’s Bakery on Tamworth Street, Lichfield (Photograph: Patrick Comerford)
John 6: 35-40 (NRSVA):
35 Jesus said to them, ‘I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty. 36 But I said to you that you have seen me and yet do not believe. 37 Everything that the Father gives me will come to me, and anyone who comes to me I will never drive away; 38 for I have come down from heaven, not to do my own will, but the will of him who sent me. 39 And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. 40 This is indeed the will of my Father, that all who see the Son and believe in him may have eternal life; and I will raise them up on the last day.’
Jesus said to them, ‘I am the bread of life’ (John 6: 35) … bread in a shop window in Hampstead (Photograph: Patrick Comerford)
Today’s Reflections:
We have read in recent days about Jesus feeding of the 5,000 and walking on the water, and we are now introduced to reading the long Bread of Life discourse (verses 22-59), spoken in the synagogue in Capernaum (John 6: 59).
The day following the feeding of the 5,000, the people go in search of Jesus, but when they go to the site of the feeding, they find he is not there either. Eventually they find Jesus and his disciples near Capernaum, Jesus’ principal base in Galilee. They ask him: ‘Rabbi, when did you come here?’ (verse 25).
When the people push their questions onto Jesus, he insists on speaking of himself in relationship to God the Father, who has sent him.
And then Jesus uses the first of his seven ‘I AM’ sayings in Saint John’s Gospel, ‘I am the bread of life’ (John 6: 35).
These seven ‘I AM’ sayings are traditionally listed as:
1, I am the Bread of Life (John 6: 35, 48)
2, I am the Light of the World (John 8: 12)
3, I am the gate (or the door) (John 10: 7)
4, I am the Good Shepherd (John 10: 11 and 14)
5, I am the Resurrection and the Life (John 11: 25)
6, I am the way, the truth and the life (John 14: 6)
7, I am the true vine (John 15: 1, 5)
These ‘I AM’ sayings echo the divine name revealed to Moses on Mount Sinai, ‘I AM’ (Exodus 3: 14). In the Hebrew Bible, the meaning of God’s name is closely related to the emphatic statement ‘I AM’ (see Exodus 3: 14; 6: 2; Deuteronomy 32: 39; Isaiah 43: 25; 48: 12; 51: 12; etc.). In the Greek translation, the Septuagint, most of these passages are translated with as ‘I AM’, ἐγώ εἰμί (ego eimi).
The ‘I AM’ of the Hebrew Bible and the Septuagint and the ‘I AM’ of Saint John’s Gospel is the God who creates us, who communicates with us, who gives himself to us.
But what does it mean to acknowledge Christ as ‘the Bread of Life’?
I once spent some time at Easter in Cappadocia, in south-central Turkey, because I was teaching a module on Patristics and I was interested in sites associated with the three Cappadocian Fathers: Saint Basil the Great (329-379), Bishop of Caesarea, his brother Saint Gregory (335-395), Bishop of Nyssa, and Saint Gregory Nazianzus (329-390), who became Patriarch of Constantinople.
They challenged heresies such as Arianism and their thinking was instrumental in formulating the phrases that shaped the Nicene Creed, and we were celebrating the 1,700th anniversary of the Nicene Creed last year.
Saint Basil is also remembered for his challenging social values. He wrote: ‘The bread which you do not use is the bread of the hungry; the garment hanging in your wardrobe is the garment of him who is naked; the shoes that you do not wear are the shoes of the one who is barefoot; the money that you keep locked away is the money of the poor; the acts of charity that you do not perform are so many injustices that you commit.’
So faith and belief must be related to how we live our lives as Christians.
Bishop Frank Weston, who was the Bishop of Zanzibar from 1908, held together in a creative combination his incarnational and sacramental theology with his radical social concerns formed the keynote of his address to the Anglo-Catholic Congress in 1923. He believed that a true sacramental focus gave a reality to Christ’s presence and power that nothing else could.
However, he concluded: ‘But I say to you, and I say it with all the earnestness that I have, if you are prepared to fight for the right of adoring Jesus in His Blessed Sacrament, then … you must walk with Christ, mystically present in you through the streets of this country, and find the same Christ in the peoples of your cities and villages. You cannot claim to worship Jesus in the tabernacle, if you do not pity Jesus in the slums … It is folly – it is madness – to suppose that you can worship Jesus in the Sacraments and Jesus on the throne of glory, when you are sweating him in the souls and bodies of his children.’
So, from Basil the Great in the fourth century to great mission pioneers in the Anglican Communion in recent generations, sacramental life is meaningless unless it is lived out in our care for those who are hungry, who are suffering and who are marginalised.
Christ is risen!
The Lord is risen indeed. Alleluia!
‘The bread which you do not use is the bread of the hungry’ (Saint Basil) … the rock-hewn Chapel of Saint Basil at Göreme in Cappadocia (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 22 April 2026):
‘Turning Waste into Wonder’ provides the theme this week (19-25 April 2026) in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), pp 48-49. This theme was introduced on Sunday with a Programme Update from Linet Musasa, team member of the Partners in the Gospel Comprehensive Climate Change initiative of the Anglican Council of Zimbabwe.
The USPG Prayer Diary today (Wednesday 22April 2026) invites us to pray:
Gracious God, guide the Provincial Climate Change Campaign across 47 dioceses. May it change hearts, encourage action, and strengthen the Church’s witness for creation care.
The Collect:
Almighty Father,
who in your great mercy gladdened the disciples
with the sight of the risen Lord:
give us such knowledge of his presence with us,
that we may be strengthened and sustained by his risen life
and serve you continually in righteousness and truth;
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:
Living God,
your Son made himself known to his disciples
in the breaking of bread:
open the eyes of our faith,
that we may see him in all his redeeming work;
who is alive and reigns, now and for ever.
Additional Collect:
Risen Christ,
you filled your disciples with boldness and fresh hope:
strengthen us to proclaim your risen life
and fill us with your peace,
to the glory of God the Father.
Collect on the Eve of Saint George:
God of hosts,
who so kindled the flame of love
in the heart of your servant George
that he bore witness to the risen Lord
by his life and by his death:
give us the same faith and power of love
that we who rejoice in his triumphs
may come to share with him the fullness of the resurrection;
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.
Yesterday’s Reflections
Continued Tomorrow
Aghios Vassilios (Saint Basil) in traditional icon-style on a door in Koutouloufári 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
Patrick Comerford
Easter is a 50-day season that continues until the Day of Pentecost, and this week began with the Third Sunday of Easter (Easter III, 19 April 2026).
Later this evening, I hope to be at the choir rehearsals in Saint Mary and Saint Giles Church, Stony Stratford. 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, 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.
Jesus said to them, ‘I am the bread of life’ (John 6: 35) … bread in the window of Hindley’s Bakery on Tamworth Street, Lichfield (Photograph: Patrick Comerford)
John 6: 35-40 (NRSVA):
35 Jesus said to them, ‘I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty. 36 But I said to you that you have seen me and yet do not believe. 37 Everything that the Father gives me will come to me, and anyone who comes to me I will never drive away; 38 for I have come down from heaven, not to do my own will, but the will of him who sent me. 39 And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. 40 This is indeed the will of my Father, that all who see the Son and believe in him may have eternal life; and I will raise them up on the last day.’
Jesus said to them, ‘I am the bread of life’ (John 6: 35) … bread in a shop window in Hampstead (Photograph: Patrick Comerford)
Today’s Reflections:
We have read in recent days about Jesus feeding of the 5,000 and walking on the water, and we are now introduced to reading the long Bread of Life discourse (verses 22-59), spoken in the synagogue in Capernaum (John 6: 59).
The day following the feeding of the 5,000, the people go in search of Jesus, but when they go to the site of the feeding, they find he is not there either. Eventually they find Jesus and his disciples near Capernaum, Jesus’ principal base in Galilee. They ask him: ‘Rabbi, when did you come here?’ (verse 25).
When the people push their questions onto Jesus, he insists on speaking of himself in relationship to God the Father, who has sent him.
And then Jesus uses the first of his seven ‘I AM’ sayings in Saint John’s Gospel, ‘I am the bread of life’ (John 6: 35).
These seven ‘I AM’ sayings are traditionally listed as:
1, I am the Bread of Life (John 6: 35, 48)
2, I am the Light of the World (John 8: 12)
3, I am the gate (or the door) (John 10: 7)
4, I am the Good Shepherd (John 10: 11 and 14)
5, I am the Resurrection and the Life (John 11: 25)
6, I am the way, the truth and the life (John 14: 6)
7, I am the true vine (John 15: 1, 5)
These ‘I AM’ sayings echo the divine name revealed to Moses on Mount Sinai, ‘I AM’ (Exodus 3: 14). In the Hebrew Bible, the meaning of God’s name is closely related to the emphatic statement ‘I AM’ (see Exodus 3: 14; 6: 2; Deuteronomy 32: 39; Isaiah 43: 25; 48: 12; 51: 12; etc.). In the Greek translation, the Septuagint, most of these passages are translated with as ‘I AM’, ἐγώ εἰμί (ego eimi).
The ‘I AM’ of the Hebrew Bible and the Septuagint and the ‘I AM’ of Saint John’s Gospel is the God who creates us, who communicates with us, who gives himself to us.
But what does it mean to acknowledge Christ as ‘the Bread of Life’?
I once spent some time at Easter in Cappadocia, in south-central Turkey, because I was teaching a module on Patristics and I was interested in sites associated with the three Cappadocian Fathers: Saint Basil the Great (329-379), Bishop of Caesarea, his brother Saint Gregory (335-395), Bishop of Nyssa, and Saint Gregory Nazianzus (329-390), who became Patriarch of Constantinople.
They challenged heresies such as Arianism and their thinking was instrumental in formulating the phrases that shaped the Nicene Creed, and we were celebrating the 1,700th anniversary of the Nicene Creed last year.
Saint Basil is also remembered for his challenging social values. He wrote: ‘The bread which you do not use is the bread of the hungry; the garment hanging in your wardrobe is the garment of him who is naked; the shoes that you do not wear are the shoes of the one who is barefoot; the money that you keep locked away is the money of the poor; the acts of charity that you do not perform are so many injustices that you commit.’
So faith and belief must be related to how we live our lives as Christians.
Bishop Frank Weston, who was the Bishop of Zanzibar from 1908, held together in a creative combination his incarnational and sacramental theology with his radical social concerns formed the keynote of his address to the Anglo-Catholic Congress in 1923. He believed that a true sacramental focus gave a reality to Christ’s presence and power that nothing else could.
However, he concluded: ‘But I say to you, and I say it with all the earnestness that I have, if you are prepared to fight for the right of adoring Jesus in His Blessed Sacrament, then … you must walk with Christ, mystically present in you through the streets of this country, and find the same Christ in the peoples of your cities and villages. You cannot claim to worship Jesus in the tabernacle, if you do not pity Jesus in the slums … It is folly – it is madness – to suppose that you can worship Jesus in the Sacraments and Jesus on the throne of glory, when you are sweating him in the souls and bodies of his children.’
So, from Basil the Great in the fourth century to great mission pioneers in the Anglican Communion in recent generations, sacramental life is meaningless unless it is lived out in our care for those who are hungry, who are suffering and who are marginalised.
Christ is risen!
The Lord is risen indeed. Alleluia!
‘The bread which you do not use is the bread of the hungry’ (Saint Basil) … the rock-hewn Chapel of Saint Basil at Göreme in Cappadocia (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 22 April 2026):
‘Turning Waste into Wonder’ provides the theme this week (19-25 April 2026) in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), pp 48-49. This theme was introduced on Sunday with a Programme Update from Linet Musasa, team member of the Partners in the Gospel Comprehensive Climate Change initiative of the Anglican Council of Zimbabwe.
The USPG Prayer Diary today (Wednesday 22April 2026) invites us to pray:
Gracious God, guide the Provincial Climate Change Campaign across 47 dioceses. May it change hearts, encourage action, and strengthen the Church’s witness for creation care.
The Collect:
Almighty Father,
who in your great mercy gladdened the disciples
with the sight of the risen Lord:
give us such knowledge of his presence with us,
that we may be strengthened and sustained by his risen life
and serve you continually in righteousness and truth;
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:
Living God,
your Son made himself known to his disciples
in the breaking of bread:
open the eyes of our faith,
that we may see him in all his redeeming work;
who is alive and reigns, now and for ever.
Additional Collect:
Risen Christ,
you filled your disciples with boldness and fresh hope:
strengthen us to proclaim your risen life
and fill us with your peace,
to the glory of God the Father.
Collect on the Eve of Saint George:
God of hosts,
who so kindled the flame of love
in the heart of your servant George
that he bore witness to the risen Lord
by his life and by his death:
give us the same faith and power of love
that we who rejoice in his triumphs
may come to share with him the fullness of the resurrection;
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.
Yesterday’s Reflections
Continued Tomorrow
Aghios Vassilios (Saint Basil) in traditional icon-style on a door in Koutouloufári 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
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