In the Tudor walled gardens at the Old Palace Lodge in Dunstable on a summer afternoon (Photograph: Patrick Comerford, 2026)
Patrick Comerford
I was in Dunstable last week, mainly to visit the Priory Church of Saint Peter and Saint Mary’s Church on West Street, the 1960s church by Peter Williams that typifies his work and the liturgical insights that came at the time of the Second Vatican Council.
But throughout Dunstable, there is no escaping the fact that this town in Bedfordshire owes much to a continuous royal presence from Henry I building a small palace or hunting lodge and then endowing the foundation of the Augustinian priory, to the choice of Dunstable as one of the stopping places for Queen Eleanor’s funeral cortege in 1290 and the erection of one of the 12 Eleanor Crosses, to the annulment of the marriage of Henry VIII and Catherine of Aragon in the Lady Chapel of the Priory Church in 1533.
Today, the Old Palace Lodge on Church Street, opposite the Priory Church of Saint Peter, is an ivy-clad hotel and restaurant. The building was converted from a farmhouse in the 18th century, but it stands on the site of Kingsbury Palace, frequented by monarchs and royalty ever since the 12th century. The wood panelling and furnishings create an ambience of warm old English charm in the Old Palace Lodge that dates back several hundred years.
Henry I came to the throne in 1100 and soon became engaged in the development of Dunstable at the junction of two roads dating back to the Roman era. He built a palace near these crossroads, appointed a steward, and Kingsbury Palace was finished and furnished ready for a royal visit in 1109.
When the old palace became too costly to maintain, King John gave handed it over to the Augustinian Priory. In 1290, Dunstable became one of the stopping points along the elaborate funeral procession of Queen Eleanor.
The Old Palace Lordge had been owned in the past by kings, monks, cardinals, merchants, doctors and farmers and is now an hotel (Photograph: Patrick Comerford, 2026)
Cardinal Thomas Wolsey’s secretary and biographer, George Cavendish (1497-1562), bought the old palace immediately before the dissolution of the monastic houses, perhaps saving it from destruction. Cavendish married Margery Kemp, a niece of Sir Thomas More, and was related to Bess of Hardwick and the ancestors of the Dukes of Devonshire.
William Marshe and his wife Elizabeth were living at Kingsbury by 1600 and their children grew up there. Later generations of the Marshe family built the Marshe Almshouses further along Church Street in 1743.
When the Old Palace Lodge was depicted in the Gentleman’s Magazine in 1816, the house was part of Kingsbury Farm, which included 164 acres across the three parishes of Dunstable, Houghton Regis and Caddington. The east end of the house was re-roofed in the 1920s, with a gable end facing Church Street that altered the appearance of the façade.
The house was divided in two in the 1930s, one part being Kingsbury Court, Dr Ashton’s house, the other the home for a time of a Mr Wallis who re-named it the Old Palace Lodge. Creasey Hotels bought the premises in 1959 and opened as the Old Palace Lodge Hotel in 1960. That year, a barn that once belonged to Kingsbury Farm, and was later Kingsbury Stables, was converted into a public house that became the Norman King. When the inn was built, stone was brought from a Norman castle and a cottage near Cambridge, with panelling from a mediaeval inn in Caxton, Cambridgeshire.
Wood panelling and warm furnishings create an ambience of old English charm in the Old Palace Lodge (Photograph: Patrick Comerford, 2026)
The thatch of the Norman King caught fire in in August 2011, the fire burned all night, and the pub was destoyed. The Tudor Walled Gardens at the Old Palace Lodge were designed by Matthew George Garden Design in 2018-2019. They have been laid out on the site of the Norman King Inn in an ambitious heritage project of classic gardening.
Ornamental grasses give a modern feel to the planting and provide year-round interest with seasonal flowering bulbs and annual flowers in beds and linear zinc jardinières. The main planting compliments the hard landscape materials of the classic English garden style, while evergreen clipped hedges, box and yew topiary set within borders of hardy perennial plants and small ornamental trees bring the Tudor theme to life.
Shrubs and climbing roses add colour and scent, with some fruit trees along the walls. Outside the hotel entrance, topiary yew cones are growing in large stylish terracotta planters. Along the red brick wall, bordered with pearls of lights in the evening, evergreen hedges create natural alcoves for private seating while at the centre is a terrace of grey porcelain pavers with rattan sofas and a fire pit.
An aged zinc water feature set in front of the Norman stone wall is surrounded by exotic grasses and herbaceous plants, sweet shrubs and yew trees. There is an oak-framed gazebo on the left hand side of the garden, a shaded pergola walkway and two glass pods that can be hired for private dining.
The Eleanor Cross erected by Edward I in Dunstable in 1291-1293 was razed by parliamentarians in 1643 (Photograph: Patrick Comerford, 2026)
Dunstable was the location of one of the 12 tall decorated stone columns or Eleanor Crosses erected by King Edward I to mark the route of the funeral of his wife, Eleanor of Castile. She died at Harby, near Lincoln, on 28 November 1290 and her body was brought to Westminster Abbey on a journey that took 12 days, following a route that stopped at several important religious houses.
A chapel was built In Harby, the village where she died. When she was taken to Lincoln, her viscera or internal organs were removed and buried in a tomb in the cathedral and her body was embalmed. The original viscera tomb and what remained of Eleanor were destroyed by Cromwell’s troops in the 1640s, and it was restored in 1891.
The entourage continued south towards Watling Street and crossed the Great Ouse at Stony Stratford on the journey to Woburn Abbey. A stop at Stony Stratford was not part of the original plan and flooding and short winter days meant crossing the river took some time. It is unclear where Eleanor’s body stayed in Stony Stratford, but it was possibly at the parish church of Saint Mary Magdalene, whose tower still stands.
From Stony Stratford, the procession continued on to Woburn Abbey before reaching Dunstable on 11 December. There her coffin rested on a bier in the middle of the town’s marketplace before being taken to the Priory Church, where it stayed overnight before going on to St Albans the next day.
Dunstable is the only place on the route where the king did not stay in the same town as his wife’s body. Instead, he had gone ahead to St Albans for the election of the new abbot, John of Berkamsted. In London, her heart was buried at Blackfriars while her body was buried in Westminster Abbey.
A modern sculpture of Queen Eleanor by Dora Barrett was a gift to the people of Dunstable in 1985 (Photographs: Patrick Comerford, 2026)
In all, 12 Eleanor Crosses were erected along the funeral route. All were tall, stone monuments, almost 40 ft high. They differed in detail, but all were built in three tiers, decreasing in size as they ascended, surmounted with a cross, and all elaborately carved with statues and coats of arms.
The first Eleanor Cross to mark the journey was at Lincoln, but only three survive: Geddington Cross, Northamptonshire, the best-preserved and most complete of the crosses; Hardingstone, Northampton, on a hill overlooking Delapré Abbey; and Waltham Cross, Hertfordshire. The original crosses at Charing Cross, London, and St Albans were destroyed during the Reformation and Civil War, but are marked by modern replicas and plaques.
The Eleanor Cross at Stony Stratford was also destroyed during the Civil War, and no trace remains of it, although there is a plaque on the arch at 157 High Street. The local artist Luke McDonnell has also created a mural of Eleanor at the corner of High Street and New Street, diagonally opposite the Old George.
In the Tudor Walled Gardens at the Old Place Lodge in Dunstable (Photograph: Patrick Comerford, 2026)
For about two years, from 1291 to 1293, stonemasons and sculptors worked to create the Eleanor Cross in Dunstable, with its effigies of the queen and other carved decorations. It remained a landmark in Dunstable until the English Civil War, when Cromwell’s Roundhead troops smashed it to pieces in 1643. Nothing above ground has survived.
It is difficult today to identify the exact location of the Eleanor Cross in Dunstable, and the layout of the crossroads and the site of the market have changed over the years. Most sources seem to agree that the foundations of the cross probably lay beneath the crossroads, near the Church Street exit, and a plaque on street corner recalls the cross.
A small shopping precinct opened in 1985 on the west side of High Street North, opposite the Quadrant shopping centre, and was named Eleanor’s Cross Shopping Precinct. A modern sculpture of Queen Eleanor by Dora Barrett was a gift to the people of Dunstable and was unveiled on 23 October 1985 as a symbolic replacement for the long-lost cross, though no-one claims that this was the site of the 13th century Eleanor Cross.
Henry VIII and Catherine of Aragon … portraits in the Old Palace Lodge in Dunstable (Photographs: Patrick Comerford, 2026)
If Edward did not stay at the priory or the old palace in Dunstable during Eleanor’s funeral, then neither did Henry VIII during the hearing of his annulment and the proceedings against Catherine of Aragon in the Lady Chapel in the priory church. Instead, he stayed at the White Horse Inn on High Street North during his visit in 1533.
When Catherine of Aragon died in 1536, she did not receive an elaborate funeral like Eleanor in 1290. Instead, she was buried in the monastic church that is now Peterborough Cathedral. Henry returned to Dunstable with Anne Boleyn in 1537 and once again stayed at the White Horse Inn.
The entrance to the site of the White Horse Inn at No 13 High Street North incorporates the Anchor Gateway, an early 17th century gatehouse. A paved setting on the street recalls that Henry VIII stayed at the White Horse Inn and played a game of bowls on the green behind the inn, near the site of Christ Church today.
At the end of last week’s walk around Dunstable, I sat in a shaded area in the Old Palace Lodge, lazily nurturing a long cool drink and looking out on the recreated Tudor Walled Gardens. The panelled walls are filled with mementoes of Henry VIII, including portraits of Henry, Catherine of Aragon and Cardinal Wolsey. One portrait frames Henry between all his six wives – perhaps a light-hearted talking point for wedding guests who might otherwise find any conversation of annulments, divorces or even beheadings, inappropriate in the company of a bride and groom.
Summer thoughts of royal residents in the Old Palace Lodge in Dunstable (Photograph: Patrick Comerford, 2026)
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03 June 2026
Daily prayer in Ordinary Time 2026:
27, Wednesday 3 June 2026
The Seven Brothers Taverna at a corner in the old Venetian harbour in Rethymnon in Crete (Photograph: Patrick Comerford)
Patrick Comerford
Since the 50-day season of Easter came to an end with the Day of Pentecost or Whit Sunday (24 May 2026), we have returned to Ordinary Time once again. This week began with Trinity Sunday (31 May 2026), and tomorrow is the Feast of Corpus Christi (4 June 2026). But the liturgical colour today remains the Green of Ordinary Time, and today the calendar of the Church of England in Common Worship recalls the Martyrs of Uganda (1885-1887, 1977).
Later today (3 June 2026), I hope to take part in 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.
A sign at the Seven Brothers Taverna in the old Venetian harbour in Rethymnon, Crete (Photograph: Patrick Comerford)
Mark 12: 18-27 (NRSVA):
18 Some Sadducees, who say there is no resurrection, came to him and asked him a question, saying, 19 ‘Teacher, Moses wrote for us that if a man’s brother dies, leaving a wife but no child, the man shall marry the widow and raise up children for his brother. 20 There were seven brothers; the first married and, when he died, left no children; 21 and the second married her and died, leaving no children; and the third likewise; 22 none of the seven left children. Last of all the woman herself died. 23 In the resurrection whose wife will she be? For the seven had married her.’
24 Jesus said to them, ‘Is not this the reason you are wrong, that you know neither the scriptures nor the power of God? 25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. 26 And as for the dead being raised, have you not read in the book of Moses, in the story about the bush, how God said to him, “I am the God of Abraham, the God of Isaac, and the God of Jacob”? 27 He is God not of the dead, but of the living; you are quite wrong.’
The old Venetian harbour in Rethymnon, with the Seven Brothers Taverna to the left (Photograph: Patrick Comerford)
Today’s reflections:
The Gospel reading at the Eucharist in the lectionary today (Mark 12: 18-27) offers an opportunity to reflect both on how we treat the marginalised today and how we how we imagine heavenly life.
This account is set in the Temple in Jerusalem in Holy Week, on the day after Christ has overturned the tables of the moneychangers. There, as were read yesterday (Mark 12: 13-17), Christ is challenged by both the Pharisees and the Herodians, the people who supported Herod, the Roman puppet king, when they put to him was one of great questions at the time: should religious and pious Jews pay taxes to Rome?
Next, along come the Sadducees, who said there is no resurrection, but come with contorted questions about the afterlife.
When I read this passage, I also think of an old Hollywood musical, Seven Brides for Seven Brothers (1954), starring Jane Powell and Howard Keel, of the many superstitions about the seventh son of a seventh son, and even about a restaurant I know in the old Venetian harbour in Rethymnon in Crete called ‘The Seven Brothers’ (Τα Επτά Αδέρφια).
But this reading about seven brothers and one bride is primarily a story about questions about the resurrection (for parallel readings see also Matthew 22: 23-33; Luke 20: 27-40).
After his arrival in Jerusalem, Christ is in the Temple each day, teaching kingdom values. But his teaching is ignored by those who see him as a threat to their power and their privilege, by those who want to get rid of him at any cost … without realising that their choice, their actions, are part of the climax that ushers in Christ’s reign.
As an example of his kingdom values, his rejection of the either-or options, the black-or-white, the take-it-or-leave-it values of the world, Christ refuses to enter the debate about paying Temple taxes with imperial Roman coins (Mark 12: 13-17).
So another trap is set – this time by the Sadducees, the Temple priests. They held that only the first five books of the Bible, the Torah or the Pentateuch, were authoritative. They had very traditional views of the Law and rejected what they saw as the novel idea of life after death. They saw it as a dangerous innovation, an importation from the Babylonian exile, a Persian idea adapted by the Pharisees. The more traditional view accepted that people were rewarded or punished by God in this life.
So, seeking to trap Jesus into speaking against the Law, they pose this puzzle about a woman who ends up marrying seven brothers, each of whom dies in turn. In the new life, whose wife will she be?
The apostles later have a similar encounter with the Sadducees when they are preaching the Resurrection (see also Acts 4: 1-4), as does the Apostle Paul when he faces the council (Acts 23: 6-10).
This question about ‘levirate’ marriage is not about the marriage of Levites, but comes from the Latin word levir, meaning a brother-in-law. There was a sense in which a man was seen to live on in his son. So, if a man died without sons and heirs, his brother was required to marry his widow and give her a son, thus continuing the family line (see Deuteronomy 25: 5-10; see also Genesis 38: 8).
Saint Mark makes the same point that human relations in the home do not exist in the same way beyond death. Christ distinguishes two ages and kinds of existence. Mortals are part of this age by the very fact of our physical birth, and of the age to come by resurrection (see also Romans 1: 4).
Christ argues for life after death, and for the resurrection, from the Pentateuch, the very five books to which the Sadducees limited their understanding of what is Scripture. In the story of the Burning Bush, God tells Moses: ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’ (verse 26; see Exodus 3: 6). Because God says he is (not was), Abraham is alive now. He died, so he must have been brought back to life, resurrected. God is truly ‘God … of the living’ (verse 27). God is not frustrated by physical death.
What happens afterwards?
According to Saint Luke’s version, some scribes, who are believers in resurrection, are pleased with Jesus’ argument. The Sadducees ‘no longer dared to ask him [Christ] another question’. Christ has evaded the trap that was set for him. What does this say about how we should deal with those who question and challenge the Christian faith?
This reading also poses some pastoral questions for the practice of pastoral ministry in parish life. In all the discussion, no-one refers to the right of the woman to her own integrity, her own inherent or intrinsic value, her own right to eternal life with equality in the eyes of God.
The woman who was married off to seven brothers never made herself the victim, never chose her own misfortune. She is an object, a chattel, perhaps merely a trafficked sex slave, in the eyes of the interlocutors. But for Christ, she is to be seen as a child of God.
In those days it was never a woman’s choice to be a widow or, for that matter, to be divorced. At the time, women could often only acquiesce to what their husbands wanted to do.
What response to this reading might we expect from people in a parish who are widowed or divorced, or in difficult or broken marriages, or people who have never married?
A sign at the Seven Brothers Taverna in the old Venetian harbour in Rethymnon on Crete (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 3 June 2026):
A new edition of Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), was published last week, in time for the USPG conference in the High Leigh, Hertfordshire, which opened yesterday (2 June) and continues until tomorrow (4 June). The theme this week, from 31 May to 6 June 2026 (pp 6-7), is ‘Peacebuilding in the Gulf’. This theme was introduced on Sunday with a reflection from Saint Christopher’s Cathedral in Bahrain.
The USPG Prayer Diary today (Wednesday 3 June 2026) invites us to pray:
God of hope, sustain Anglican churches across the Gulf, from the UAE to Bahrain, Kuwait, and Qatar and elsewhere, as they navigate daily anxieties and dangers. May the rhythms of prayer, the hope found in Scripture, and fellowship with one another anchor them in your presence.
The Collect of the Day:
Almighty and everlasting God,
you have given us your servants grace,
by the confession of a true faith,
to acknowledge the glory of the eternal Trinity
and in the power of the divine majesty to worship the Unity:
keep us steadfast in this faith,
that we may evermore be defended from all adversities;
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:
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.
Additional Collect:
Holy God,
faithful and unchanging:
enlarge our minds with the knowledge of your truth,
and draw us more deeply into the mystery of your love,
that we may truly worship you,
Father, Son and Holy Spirit,
one God, now and for ever.
Collect on the Eve of Corpus Christi:
Lord Jesus Christ,
we thank you that in this wonderful sacrament
you have given us the memorial of your passion:
grant us so to reverence the sacred mysteries
of your body and blood
that we may know within ourselves
and show forth in our lives
the fruits of your redemption;
for you are alive and reign with the Father
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s Reflections
Continued Tomorrow
The sign at the Seven Brothers family taverna at the old Venetian harbour in Rethymnon (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
Since the 50-day season of Easter came to an end with the Day of Pentecost or Whit Sunday (24 May 2026), we have returned to Ordinary Time once again. This week began with Trinity Sunday (31 May 2026), and tomorrow is the Feast of Corpus Christi (4 June 2026). But the liturgical colour today remains the Green of Ordinary Time, and today the calendar of the Church of England in Common Worship recalls the Martyrs of Uganda (1885-1887, 1977).
Later today (3 June 2026), I hope to take part in 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.
A sign at the Seven Brothers Taverna in the old Venetian harbour in Rethymnon, Crete (Photograph: Patrick Comerford)
Mark 12: 18-27 (NRSVA):
18 Some Sadducees, who say there is no resurrection, came to him and asked him a question, saying, 19 ‘Teacher, Moses wrote for us that if a man’s brother dies, leaving a wife but no child, the man shall marry the widow and raise up children for his brother. 20 There were seven brothers; the first married and, when he died, left no children; 21 and the second married her and died, leaving no children; and the third likewise; 22 none of the seven left children. Last of all the woman herself died. 23 In the resurrection whose wife will she be? For the seven had married her.’
24 Jesus said to them, ‘Is not this the reason you are wrong, that you know neither the scriptures nor the power of God? 25 For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. 26 And as for the dead being raised, have you not read in the book of Moses, in the story about the bush, how God said to him, “I am the God of Abraham, the God of Isaac, and the God of Jacob”? 27 He is God not of the dead, but of the living; you are quite wrong.’
The old Venetian harbour in Rethymnon, with the Seven Brothers Taverna to the left (Photograph: Patrick Comerford)
Today’s reflections:
The Gospel reading at the Eucharist in the lectionary today (Mark 12: 18-27) offers an opportunity to reflect both on how we treat the marginalised today and how we how we imagine heavenly life.
This account is set in the Temple in Jerusalem in Holy Week, on the day after Christ has overturned the tables of the moneychangers. There, as were read yesterday (Mark 12: 13-17), Christ is challenged by both the Pharisees and the Herodians, the people who supported Herod, the Roman puppet king, when they put to him was one of great questions at the time: should religious and pious Jews pay taxes to Rome?
Next, along come the Sadducees, who said there is no resurrection, but come with contorted questions about the afterlife.
When I read this passage, I also think of an old Hollywood musical, Seven Brides for Seven Brothers (1954), starring Jane Powell and Howard Keel, of the many superstitions about the seventh son of a seventh son, and even about a restaurant I know in the old Venetian harbour in Rethymnon in Crete called ‘The Seven Brothers’ (Τα Επτά Αδέρφια).
But this reading about seven brothers and one bride is primarily a story about questions about the resurrection (for parallel readings see also Matthew 22: 23-33; Luke 20: 27-40).
After his arrival in Jerusalem, Christ is in the Temple each day, teaching kingdom values. But his teaching is ignored by those who see him as a threat to their power and their privilege, by those who want to get rid of him at any cost … without realising that their choice, their actions, are part of the climax that ushers in Christ’s reign.
As an example of his kingdom values, his rejection of the either-or options, the black-or-white, the take-it-or-leave-it values of the world, Christ refuses to enter the debate about paying Temple taxes with imperial Roman coins (Mark 12: 13-17).
So another trap is set – this time by the Sadducees, the Temple priests. They held that only the first five books of the Bible, the Torah or the Pentateuch, were authoritative. They had very traditional views of the Law and rejected what they saw as the novel idea of life after death. They saw it as a dangerous innovation, an importation from the Babylonian exile, a Persian idea adapted by the Pharisees. The more traditional view accepted that people were rewarded or punished by God in this life.
So, seeking to trap Jesus into speaking against the Law, they pose this puzzle about a woman who ends up marrying seven brothers, each of whom dies in turn. In the new life, whose wife will she be?
The apostles later have a similar encounter with the Sadducees when they are preaching the Resurrection (see also Acts 4: 1-4), as does the Apostle Paul when he faces the council (Acts 23: 6-10).
This question about ‘levirate’ marriage is not about the marriage of Levites, but comes from the Latin word levir, meaning a brother-in-law. There was a sense in which a man was seen to live on in his son. So, if a man died without sons and heirs, his brother was required to marry his widow and give her a son, thus continuing the family line (see Deuteronomy 25: 5-10; see also Genesis 38: 8).
Saint Mark makes the same point that human relations in the home do not exist in the same way beyond death. Christ distinguishes two ages and kinds of existence. Mortals are part of this age by the very fact of our physical birth, and of the age to come by resurrection (see also Romans 1: 4).
Christ argues for life after death, and for the resurrection, from the Pentateuch, the very five books to which the Sadducees limited their understanding of what is Scripture. In the story of the Burning Bush, God tells Moses: ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’ (verse 26; see Exodus 3: 6). Because God says he is (not was), Abraham is alive now. He died, so he must have been brought back to life, resurrected. God is truly ‘God … of the living’ (verse 27). God is not frustrated by physical death.
What happens afterwards?
According to Saint Luke’s version, some scribes, who are believers in resurrection, are pleased with Jesus’ argument. The Sadducees ‘no longer dared to ask him [Christ] another question’. Christ has evaded the trap that was set for him. What does this say about how we should deal with those who question and challenge the Christian faith?
This reading also poses some pastoral questions for the practice of pastoral ministry in parish life. In all the discussion, no-one refers to the right of the woman to her own integrity, her own inherent or intrinsic value, her own right to eternal life with equality in the eyes of God.
The woman who was married off to seven brothers never made herself the victim, never chose her own misfortune. She is an object, a chattel, perhaps merely a trafficked sex slave, in the eyes of the interlocutors. But for Christ, she is to be seen as a child of God.
In those days it was never a woman’s choice to be a widow or, for that matter, to be divorced. At the time, women could often only acquiesce to what their husbands wanted to do.
What response to this reading might we expect from people in a parish who are widowed or divorced, or in difficult or broken marriages, or people who have never married?
A sign at the Seven Brothers Taverna in the old Venetian harbour in Rethymnon on Crete (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 3 June 2026):
A new edition of Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), was published last week, in time for the USPG conference in the High Leigh, Hertfordshire, which opened yesterday (2 June) and continues until tomorrow (4 June). The theme this week, from 31 May to 6 June 2026 (pp 6-7), is ‘Peacebuilding in the Gulf’. This theme was introduced on Sunday with a reflection from Saint Christopher’s Cathedral in Bahrain.
The USPG Prayer Diary today (Wednesday 3 June 2026) invites us to pray:
God of hope, sustain Anglican churches across the Gulf, from the UAE to Bahrain, Kuwait, and Qatar and elsewhere, as they navigate daily anxieties and dangers. May the rhythms of prayer, the hope found in Scripture, and fellowship with one another anchor them in your presence.
The Collect of the Day:
Almighty and everlasting God,
you have given us your servants grace,
by the confession of a true faith,
to acknowledge the glory of the eternal Trinity
and in the power of the divine majesty to worship the Unity:
keep us steadfast in this faith,
that we may evermore be defended from all adversities;
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:
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.
Additional Collect:
Holy God,
faithful and unchanging:
enlarge our minds with the knowledge of your truth,
and draw us more deeply into the mystery of your love,
that we may truly worship you,
Father, Son and Holy Spirit,
one God, now and for ever.
Collect on the Eve of Corpus Christi:
Lord Jesus Christ,
we thank you that in this wonderful sacrament
you have given us the memorial of your passion:
grant us so to reverence the sacred mysteries
of your body and blood
that we may know within ourselves
and show forth in our lives
the fruits of your redemption;
for you are alive and reign with the Father
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s Reflections
Continued Tomorrow
The sign at the Seven Brothers family taverna at the old Venetian harbour in Rethymnon (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








