Saint John (left) and Saint James depicted in a window in Saint Peter’s Basilica, Columbia, South Carolina, given ‘In Memory of Mr and Mrs Michael Comerford’
Patrick Comerford
In my prayer diary on this blog this morning (27 May 2026), one of the images I used to illustrate the Gospel reading and my reflections is a stained-glass window in Saint Peter’s Basilica, Columbia, South Carolina, depicting the apostles Saint John and Saint James and donated by Michael Comerford, originally from Co Meath.
At least eight members of the Comerford family, including Michael Comerford, are buried in Saint Peter’s graveyard, which dates from before 1820. The earliest deaths with markers are of three Irish immigrants: Mary Jane Reilly who died in 1813, Owen McEgan who died in 1819, and Patrick Elroy who died in 1820.
Work on building the present church began in 1901. It was designed by the architect Frank Pierce Milburn, was built in 1906-1908, and it was dedicated in January 1909. An expensive part of the construction was the beautiful stained glass windows, mostly imported from Germany. At least 30 windows were given in memory of parishioners.
Many of the names on graves in the graveyard are the same as those off donors or parishioners named in the windows. One prominent Irish name among these is that of Michael Comerford (ca 1798-1883), originally from Co Meath, who died on 15 March 1883, aged 85. He is commemorated on one of the large monuments in the churchyard and on the window I used to illustrate my blog posting this morning.
The Comerford window depicts the Apostles Saint John and Saint James and the inscription says it was given ‘In Memory of Mr and Mrs Michael Comerford’. By then Michael Comerford was dead for about 20 years or more, and neither of his two wives is named in the inscription.
Michael Comerford was born Co Meath ca 1798, and later moved to US, settling in Columbia, South Carolina. His first wife, Mary E Dupuy, was born in San Domingo in the West Indies in 1790, and was of French descent. She taught music and French in Columbia, and donated an organ to the church where she also built up a choir. Mary had no children, and she died on 9 February 1860, aged 69.
Michael Comerford later married Catherine Johanna Bogan (1825-1900), who was also Irish-born, and who was 27 years his junior. They were the parents of a daughter, Mary Elizabeth (‘Mamie’) Comerford (1869-1929).
Father Jeremiah Joseph O’Connell, a priest at Saint Peter’s Church, wrote of him in 1879: ‘Michael Comerford is the oldest Catholic now living in the congregation, plain, honest, and without guile; his life was uniform in virtue and piety. Having been twice married, his first wife, who was of French descent, was always first in every undertaking connected with the promotion of religion during the trying and difficult times of the early priests; she taught music and French in the most respectable families in the city, furnished to the church an organ of moderate power, was the first who built up a choir, which she conducted in the most edifying manner. Her maiden name was Dupuy; she died the death of the just, about 1858, leaving no issue. His second wife, Catherine Bogan, is a Catholic lady in the true acceptation of the word; a woman of uncommon generosity, piety, and charity.’
Michael Comerford died on 15 March 1883, aged 85; his widow Catherine survived him for 17 years and she died on 11 August 1900 at the age of 74.
Their daughter, Mary Elizabeth (‘Mamie’) Comerford (1869-1929), was born in Columbia on 15 May 1869 and she married Lucius L Bultman (1866-1923) in 1891. They were the parents of eight children, six sons and two daughters, including an infant son Willie who is buried with his grandparents at Saint Peter’s.
The inscriptions on the four sides of the Comerford monument read:
‘Erected by Michael Comerford. In memory of his wife Mary E Dupuy. Born in San Domingo 1791 and died in Col[umbi]a Feb[ruary] 9th 1860. She was a mother to orphans, a succor to the distressed, a refuge to the afflicted, a fountain of goodness to her clergy, the support for over 20 years of the choir of St Peter’s, and a constant benefactor of the church. Christians: pray for me.
‘Sacred to the memory of Catherine Comerford who departed this life Aug[ust] 11 1900 aged 74 years. A true Christian, and devoted mother.
‘Willie, son of Lucius & Mame Bultman aged 5 months.
‘Sacred to the memory of Michael Comerford, a native of Meath, Ireland. Departed this life March 15 1883, aged 85 years. Requiescat in pace.’
Michael Comerford’s daughter, Mary (Comerford) Bultman (1869-1929), is buried nearby with her husband Lucius LeGrande Bultman (1866-1923), and their daughter Louise Bultman (1899-1918). The Bultman family was descended from were immigrants from Hanover, Germany, who began a shoe business in Sumter, South Carolina, in 1871.
Two other members of the Comerford family are buried in a neighbouring grave in Saint Peter’s graveyard: Thomas Comerford (ca 1815-1843), who died in 1843 aged 28; and his widow Mary who was 83 when she died. Given their ago gap but the proximity of the grave, this Thomas may have been a younger brother or nephew of Michael Comerford.
Columbia is the capital of South Carolina and Saint Peter’s Basilica in Columbia is known as the ‘Mother Church of the Midlands’ in South Carolina. The need for a Catholic church in the area became pressing with the arrival of Irish workers brough there as a source of cheap labour for digging the Columbia canals. In 1821, Bishop John England sent an Irish-born priest, Father James Wallace, to minister to the Catholics there, in the hope of establishing a church with a cemetery.
The first church was designed by the architect Robert Mills and its cornerstone was laid in 1824. As it was the only church in the Midlands in South Carolina, Saint Peter’s Catholic Church became known as the ‘Mother Church of the Midlands.’
The parish continued to grow, and under the leadership of Father Thomas J Hegarty, the old church was razed and a new larger church was built on the same site in 1906. Frank Pierce Milburn, who designed the state capitol dome in Columbia, was chosen as the architect of the new church, which he designed in the Gothic Revival style. In keeping with a European burial tradition, Father Hegarty was buried in a memorial alcove within the church.
Pope John Paul II visited Saint Peter’s on 11 September 1987, before leading an ecumenical prayer service at the University of South Carolina's Williams-Brice Stadium. The chair and kneeler he used is near the entrance to the church, on the south side of the narthex.
Saint Peter’s continues to be a vibrant, diverse parish. In 2018, the Vatican declared Saint Peter's a Minor Basilica, recognising its historical significance, the quality and frequency of its liturgical activities and its vibrant parish life.
The Comerford memorial in the graveyard beside Saint Peter’s Basilica in Columbia, South Carolina
27 May 2026
Daily prayer in Ordinary Time 2026:
20, Wednesday 27 May 2026
I was reminded in Crete that ‘The Beggars’ Opera’ translates into Greek as Η λαϊκή όπερα (Photograph: Patrick Comerford)
Patrick Comerford
The 50-day season of Easter, which began on Easter Day (5 April 2026), came to an end on Sunday with the Day of Pentecost or Whit Sunday (24 May 2026), and in the Church Calendar we are back in Ordinary Time since Mondday.
Later this evening I hope to be involved in the choir rehearsals in Saint Mary and Saint Giles Church, Stony Stratford, as we prepare for the arrival of a new rector. 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.
Saint John (left) and Saint James (see Mark 10: 35-45) … a window in Saint Peter’s Basilica, Columbia, South Carolina, given ‘In Memory of Mr and Mrs Michael Comerford’
Mark 10: 32-45 (NRSVA):
32 They were on the road, going up to Jerusalem, and Jesus was walking ahead of them; they were amazed, and those who followed were afraid. He took the twelve aside again and began to tell them what was to happen to him, 33 saying, ‘See, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death; then they will hand him over to the Gentiles; 34 they will mock him, and spit upon him, and flog him, and kill him; and after three days he will rise again.’
35 James and John, the sons of Zebedee, came forward to him and said to him, ‘Teacher, we want you to do for us whatever we ask of you.’ 36 And he said to them, ‘What is it you want me to do for you?’ 37 And they said to him, ‘Grant us to sit, one at your right hand and one at your left, in your glory.’ 38 But Jesus said to them, ‘You do not know what you are asking. Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?’ 39 They replied, ‘We are able.’ Then Jesus said to them, ‘The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; 40 but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.’
41 When the ten heard this, they began to be angry with James and John. 42 So Jesus called them and said to them, ‘You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. 43 But it is not so among you; but whoever wishes to become great among you must be your servant, 44 and whoever wishes to be first among you must be slave of all. 45 For the Son of Man came not to be served but to serve, and to give his life a ransom for many.’
In Andrei Rublev’s icon of the Holy Trinity … the Christ-figure is wearing a simple deacon’s stole, and is seated with the Father and the Holy Spirit to his left and to his right
Today’s Reflections:
Whenever I read today’s Gospel reading at the Eucharist (Mark 10: 32-45), I think back to my childhood days. I remember all those preparations for football matches or beach cricket, as we lined up to pick sides. And how we all wanted to be among the first to be picked for a team.
Everyone wanted to be picked first, everyone wanted to line up there beside one of the two captains, no-one wanted to be picked last, even when there were enough places for everyone to get a game.
I can still see them: 9- or 10-year-old boys, jumping up and down on the grass, waving our hands or pointing at our chests, and pleading: ‘Me, me, please pick me, I’m your friend.’
‘Me, me, please pick me.’
And then when we were picked, oh how we wanted the glory. Slow at passing the ball, in case I might not score the goal. Better to lose that ball in a tackle than to pass it to someone else and risk someone else scoring the winning goal.
And that’s who James and John remind me of: wanting to be picked first, wanting to be the first to line up beside the team captain, being glory seekers rather than team players.
No wonder the other ten were upset when they heard about this. But they were upset, not because they wanted to take on the servant model of priesthood and ministry. They were upset not because James and John had not yet grasped the point of it all. They were upset because they might have been counted out, because they might have missed out being on the first team, on the first XI.
And their upset actually turns to anger. Not the sort of behaviour you would expect from team players.
Did James and John think that opting to follow Jesus, becoming disciples, was a good career move?
And what did James and John want in reality?
They wanted that one would sit on Christ’s right hand and the other on his left.
Now, even that might not have been too bad an ambition. The man who stood at the right hand of the Emperor in the Byzantine court was the Emperor’s voice. What he said was the emperor’s word. And so, in the creed, when we declare our belief that Christ sits at the right hand of the Father, we mean not that there is some heavenly couch on which all three are seated, comfy and cosy, as if waiting to watch their favourite television sit-com.
When we say that Christ ‘is seated at the right hand of the Father,’ we mean that Christ is the Word of God. In some way, In some way, this is what Andrei Rublev was conveying in his icon of the Visitation of Abraham, his icon of the Holy Trinity in the Old Testament. In that icon, the Father and the Spirit are seated to the right and left of the Son. Indeed, in that icon, Christ is wearing not the elaborate high-priestly stole of a bishop, but the simple stole of a deacon at the table.
For James and John to want to be seated at the right and left of Christ in his glory – not when they were sitting down to a snack, or travelling on the bus, or even at the Last Supper, but in his glory (see verse 37) – they were was expressing an ambition to take the place of, to replace God.
But to be like God means to take on Christ’s humility. We are made in the image and likeness of God, and then God asks us, invites us, to return to that image and likeness when Christ comes in our image and likeness – not as a Byzantine emperor or a Roman tyrant, but just as one of us.
Wanting to be first, wanting to be noticed by those with power and privilege, is not a model for diaconal ministry. It is good that those who serve the Church as bishops and priests are reminded that they were first ordained as deacons and that they remain deacons … that the diaconal ministry, the ministry of service, is at the heart of the ministry of the Church.
In a sermon over 400 years ago, on Whit Sunday 1622, the Caroline Divine Lancelot Andrewes says all three orders of ministry depend on this one ministry of diakonia, through which they truly become a ‘ministry or service; and that on foot, and through the dust; for so is the nature of the word.’
In his epistles, a word that Saint Paul uses for ministry is διακονία, the ministry of the διάκονος, the one who serves like those who wait on tables, the ministry of those who help meet the needs of and remind us of those who are neglected and needy by either collecting or distributing charity and making sure they are fed.
The word liturgy (λειτουργία) is the work for and of the people. But in its truest sense this is not the work of nice people, good people, people like us, but in its crudest use in Greek the work of the many, the service of riff-raff, even the beggars.
I was reminded in Crete some years ago that The Beggars’ Opera translates into Greek as Η λαϊκή όπερα. It was a reminder that the liturgy of the Church only becomes a true service when we also serve the oppressed, when we become God’s ears that hear the cry of the poor, and act on that, when through the Church Christ hears that cry of the bruised and broken.
The Greek word λαός (laós) means the people, and the laós might even mean the rowdy, the masses, the populace. Liturgy is not necessarily a sacred word. This word liturgy is well-understood by everyone in Greece. The term is neither technical nor purely theological. I am not good at supermarket shopping, but local shops in Crete have signs that regularly announce ‘Opening Hours’ as ώρες λειτουργίας (ores leitourgías) – the hours of service, or the hours for serving the public.
Deacons are to encourage us all, archbishops, bishops, priests, laity, to take stock again. We are challenged by diaconal ministry to move from merely acting out the liturgy to making the church a sacrament, a taste, a sign, a token of the promise of, a thirsting for the Kingdom of God.
And to do this great task, as the ambitious pair, James and John, are reminded in today’s Gospel reading, those in ministry must first be deacons, servants and slaves. We could translate the Greek original of verse 43 (ἀλλ' ὃς ἂν θέλῃ μέγας γενέσθαι ἐν ὑμῖν, ἔσται ὑμῶν διάκονος) as: ‘and whoever wishes to become great among you must be your deacon.’
To be a great Church we must be a Servant Church, a deacon Church, ‘For the Son of Man came not to be served but to serve, and to give his life as a ransom for [the] many’ (Mark 10: 45).
Christ asks us this Gospel reading whether we are willing to drink the cup that he drinks, or to be baptised with his baptism (see verses 38 and 40).
Of course James and John were. See how this hot-headed pair, the sons of Zebedee, went on to serve the community of the baptised and the community that shared in the one bread and the one cup, the community that is the Church, the community that in baptism and in the shared meal is the Body of Christ.
James was executed by the sword and became one of the first Christian martyrs (see Acts 12: 1-12). John too lived a life of service to the Church: he was exiled on Patmos, and although he died in old age in Ephesus, there were numerous attempts to make him a martyr. Martyrdom comes in many forms. In essence the word means witness, and tut the first step in martyrdom is dying to self, to self-ambition, to self-seeking, to self-serving.
‘For the Son of Man came not to be served but to serve, and to give his life a ransom for [the] many’ (Mark 10: 45).
Ώρες Λειτουργίας, ‘Ores Leitourgías’ … opening hours or the time for serving the public in a supermarket in Platanias, east of Rethymnon in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 27 May 2026):
This week in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), from 24 to 30 May 2026 (pp 58-59), the theme is ‘Carriers of the Flame’ and was introduced on Sunday with reflections by Carol Miller, Church Engagement Manager, USPG.
The USPG Prayer Diary today (Wednesday 27 May 2026) invites us to pray:
Breathe your fire into our hearts so we may pass the flame of faith to the next generation, and raise up new voices for mission and service.
The Collect:
O Lord, from whom all good things come:
grant to us your humble servants,
that by your holy inspiration
we may think those things that are good,
and by your merciful guiding may perform the same;
through 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:
Gracious God, lover of all,
in this sacrament
we are one family in Christ your Son,
one in the sharing of his body and blood
and one in the communion of his Spirit:
help us to grow in love for one another
and come to the full maturity of the Body of Christ.
We make our prayer through your Son our Saviour.
Yesterday’s Reflections
Continued Tomorrow
Ώρες Λειτουργίας, ‘Ores Leitourgías’ … opening hours or the time for serving the public in a hairdresser’s shop in Platanias, east of 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
Patrick Comerford
The 50-day season of Easter, which began on Easter Day (5 April 2026), came to an end on Sunday with the Day of Pentecost or Whit Sunday (24 May 2026), and in the Church Calendar we are back in Ordinary Time since Mondday.
Later this evening I hope to be involved in the choir rehearsals in Saint Mary and Saint Giles Church, Stony Stratford, as we prepare for the arrival of a new rector. 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.
Saint John (left) and Saint James (see Mark 10: 35-45) … a window in Saint Peter’s Basilica, Columbia, South Carolina, given ‘In Memory of Mr and Mrs Michael Comerford’
Mark 10: 32-45 (NRSVA):
32 They were on the road, going up to Jerusalem, and Jesus was walking ahead of them; they were amazed, and those who followed were afraid. He took the twelve aside again and began to tell them what was to happen to him, 33 saying, ‘See, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and the scribes, and they will condemn him to death; then they will hand him over to the Gentiles; 34 they will mock him, and spit upon him, and flog him, and kill him; and after three days he will rise again.’
35 James and John, the sons of Zebedee, came forward to him and said to him, ‘Teacher, we want you to do for us whatever we ask of you.’ 36 And he said to them, ‘What is it you want me to do for you?’ 37 And they said to him, ‘Grant us to sit, one at your right hand and one at your left, in your glory.’ 38 But Jesus said to them, ‘You do not know what you are asking. Are you able to drink the cup that I drink, or be baptized with the baptism that I am baptized with?’ 39 They replied, ‘We are able.’ Then Jesus said to them, ‘The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; 40 but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.’
41 When the ten heard this, they began to be angry with James and John. 42 So Jesus called them and said to them, ‘You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. 43 But it is not so among you; but whoever wishes to become great among you must be your servant, 44 and whoever wishes to be first among you must be slave of all. 45 For the Son of Man came not to be served but to serve, and to give his life a ransom for many.’
In Andrei Rublev’s icon of the Holy Trinity … the Christ-figure is wearing a simple deacon’s stole, and is seated with the Father and the Holy Spirit to his left and to his rightToday’s Reflections:
Whenever I read today’s Gospel reading at the Eucharist (Mark 10: 32-45), I think back to my childhood days. I remember all those preparations for football matches or beach cricket, as we lined up to pick sides. And how we all wanted to be among the first to be picked for a team.
Everyone wanted to be picked first, everyone wanted to line up there beside one of the two captains, no-one wanted to be picked last, even when there were enough places for everyone to get a game.
I can still see them: 9- or 10-year-old boys, jumping up and down on the grass, waving our hands or pointing at our chests, and pleading: ‘Me, me, please pick me, I’m your friend.’
‘Me, me, please pick me.’
And then when we were picked, oh how we wanted the glory. Slow at passing the ball, in case I might not score the goal. Better to lose that ball in a tackle than to pass it to someone else and risk someone else scoring the winning goal.
And that’s who James and John remind me of: wanting to be picked first, wanting to be the first to line up beside the team captain, being glory seekers rather than team players.
No wonder the other ten were upset when they heard about this. But they were upset, not because they wanted to take on the servant model of priesthood and ministry. They were upset not because James and John had not yet grasped the point of it all. They were upset because they might have been counted out, because they might have missed out being on the first team, on the first XI.
And their upset actually turns to anger. Not the sort of behaviour you would expect from team players.
Did James and John think that opting to follow Jesus, becoming disciples, was a good career move?
And what did James and John want in reality?
They wanted that one would sit on Christ’s right hand and the other on his left.
Now, even that might not have been too bad an ambition. The man who stood at the right hand of the Emperor in the Byzantine court was the Emperor’s voice. What he said was the emperor’s word. And so, in the creed, when we declare our belief that Christ sits at the right hand of the Father, we mean not that there is some heavenly couch on which all three are seated, comfy and cosy, as if waiting to watch their favourite television sit-com.
When we say that Christ ‘is seated at the right hand of the Father,’ we mean that Christ is the Word of God. In some way, In some way, this is what Andrei Rublev was conveying in his icon of the Visitation of Abraham, his icon of the Holy Trinity in the Old Testament. In that icon, the Father and the Spirit are seated to the right and left of the Son. Indeed, in that icon, Christ is wearing not the elaborate high-priestly stole of a bishop, but the simple stole of a deacon at the table.
For James and John to want to be seated at the right and left of Christ in his glory – not when they were sitting down to a snack, or travelling on the bus, or even at the Last Supper, but in his glory (see verse 37) – they were was expressing an ambition to take the place of, to replace God.
But to be like God means to take on Christ’s humility. We are made in the image and likeness of God, and then God asks us, invites us, to return to that image and likeness when Christ comes in our image and likeness – not as a Byzantine emperor or a Roman tyrant, but just as one of us.
Wanting to be first, wanting to be noticed by those with power and privilege, is not a model for diaconal ministry. It is good that those who serve the Church as bishops and priests are reminded that they were first ordained as deacons and that they remain deacons … that the diaconal ministry, the ministry of service, is at the heart of the ministry of the Church.
In a sermon over 400 years ago, on Whit Sunday 1622, the Caroline Divine Lancelot Andrewes says all three orders of ministry depend on this one ministry of diakonia, through which they truly become a ‘ministry or service; and that on foot, and through the dust; for so is the nature of the word.’
In his epistles, a word that Saint Paul uses for ministry is διακονία, the ministry of the διάκονος, the one who serves like those who wait on tables, the ministry of those who help meet the needs of and remind us of those who are neglected and needy by either collecting or distributing charity and making sure they are fed.
The word liturgy (λειτουργία) is the work for and of the people. But in its truest sense this is not the work of nice people, good people, people like us, but in its crudest use in Greek the work of the many, the service of riff-raff, even the beggars.
I was reminded in Crete some years ago that The Beggars’ Opera translates into Greek as Η λαϊκή όπερα. It was a reminder that the liturgy of the Church only becomes a true service when we also serve the oppressed, when we become God’s ears that hear the cry of the poor, and act on that, when through the Church Christ hears that cry of the bruised and broken.
The Greek word λαός (laós) means the people, and the laós might even mean the rowdy, the masses, the populace. Liturgy is not necessarily a sacred word. This word liturgy is well-understood by everyone in Greece. The term is neither technical nor purely theological. I am not good at supermarket shopping, but local shops in Crete have signs that regularly announce ‘Opening Hours’ as ώρες λειτουργίας (ores leitourgías) – the hours of service, or the hours for serving the public.
Deacons are to encourage us all, archbishops, bishops, priests, laity, to take stock again. We are challenged by diaconal ministry to move from merely acting out the liturgy to making the church a sacrament, a taste, a sign, a token of the promise of, a thirsting for the Kingdom of God.
And to do this great task, as the ambitious pair, James and John, are reminded in today’s Gospel reading, those in ministry must first be deacons, servants and slaves. We could translate the Greek original of verse 43 (ἀλλ' ὃς ἂν θέλῃ μέγας γενέσθαι ἐν ὑμῖν, ἔσται ὑμῶν διάκονος) as: ‘and whoever wishes to become great among you must be your deacon.’
To be a great Church we must be a Servant Church, a deacon Church, ‘For the Son of Man came not to be served but to serve, and to give his life as a ransom for [the] many’ (Mark 10: 45).
Christ asks us this Gospel reading whether we are willing to drink the cup that he drinks, or to be baptised with his baptism (see verses 38 and 40).
Of course James and John were. See how this hot-headed pair, the sons of Zebedee, went on to serve the community of the baptised and the community that shared in the one bread and the one cup, the community that is the Church, the community that in baptism and in the shared meal is the Body of Christ.
James was executed by the sword and became one of the first Christian martyrs (see Acts 12: 1-12). John too lived a life of service to the Church: he was exiled on Patmos, and although he died in old age in Ephesus, there were numerous attempts to make him a martyr. Martyrdom comes in many forms. In essence the word means witness, and tut the first step in martyrdom is dying to self, to self-ambition, to self-seeking, to self-serving.
‘For the Son of Man came not to be served but to serve, and to give his life a ransom for [the] many’ (Mark 10: 45).
Ώρες Λειτουργίας, ‘Ores Leitourgías’ … opening hours or the time for serving the public in a supermarket in Platanias, east of Rethymnon in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 27 May 2026):
This week in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), from 24 to 30 May 2026 (pp 58-59), the theme is ‘Carriers of the Flame’ and was introduced on Sunday with reflections by Carol Miller, Church Engagement Manager, USPG.
The USPG Prayer Diary today (Wednesday 27 May 2026) invites us to pray:
Breathe your fire into our hearts so we may pass the flame of faith to the next generation, and raise up new voices for mission and service.
The Collect:
O Lord, from whom all good things come:
grant to us your humble servants,
that by your holy inspiration
we may think those things that are good,
and by your merciful guiding may perform the same;
through 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:
Gracious God, lover of all,
in this sacrament
we are one family in Christ your Son,
one in the sharing of his body and blood
and one in the communion of his Spirit:
help us to grow in love for one another
and come to the full maturity of the Body of Christ.
We make our prayer through your Son our Saviour.
Yesterday’s Reflections
Continued Tomorrow
Ώρες Λειτουργίας, ‘Ores Leitourgías’ … opening hours or the time for serving the public in a hairdresser’s shop in Platanias, east of 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
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