The Big Lie in the Brexit campaign … and the Real Truth (Photograph: Liberal Democrats)
Patrick Comerford
It is ten years since the United Kingdom voted 52-48 per cent in a referendum on 23 June 2016 to leave the European Union. The leave campaign sold their message with a tissue of lies that have not gone away in those ten years since, and the nation is more divided than ever.
Not satisfied with the wind of division they had then sown across the land, in every village, town and cities, many of the key figures in the ‘Leave’ campaign are now reaping the whirlwind of racism and hatred, stirring up ‘cold rage’, misogyny, Islamophobia on the streets, calling for mass deportations, and targeting minorities that include Muslims, Sikhs and any other group they decide to hate today.
That year we were approaching the 200th anniversary of the death of Jane Austen, and when a number of bookshops placed some of her best-known works on display in 2017, I wondered whether the juxtaposition of the titles was a reminder that the Brexit vote was 48% ‘Sense and Sensibility’ but 52% ‘Pride and Prejudice’.
I remember the big red bus rolling into Lichfield, and how the then Conservative MP was grinning like a Cheshire Cat, prattling on as he repeated the lies and half-truths peddled by Boris Johnson, Michael Gove, Jacob Rees-Mogg and Nigel Farage.
On the Remain side, the attempts to talk about the damage that would be inflicted on the UK economy by leaving were supported by almost every prominent economist. Michael Gove declared dismissively ‘we have had enough of experts’, presumably meaning all those economists and business leaders who said Brexit would be a disaster. One of the few economists who disagreed, Patrick Minford of Cardiff University, claimed Brexit would increase GDP by 6.8% and would reduce prices for consumers. So much for his expertise.
Was the Brexit vote 48% ‘Sense and Sensibility’ but 52% ‘Pride and Prejudice’? (Photograph: Patrick Comerford)
The lies of that campaign still rankle, as those the lack of political leadership, still less bravery, from both David Cameron as Prime Minister and Jeremy Corbyn as leader of the Labour Party.
David Cameron could have had enough foresight to demand a two-thirds majority and to rule out a paper-thin divisive margin. It was a dereliction of political responsibility on a fundamental issue for short-term political gain. He whistled a little tune as he turned back into No 10 after announcing his resignation. It was the same frivolity that had had marked his role in the whole campaign.
The Labour Party could have energetically pointed out that the EU had ensured women’s rights, children’s rights, workers’ rights, students’ rights, consumer rights, human rights, that the EU had brought economic and political stability in the decades immediately after World War II, that trade within the EU had created jobs and brought hope to the regions, that the Common Agricultural Policy had benefitted farmers and regional communities, that more open borders had benefitted trade and been a boon to tourism.
That’s a list of ten or more benefits of EU membership that ought to have been repeated by Cameron and Corbyn, and repeated again and again. But there are ten lies that were repeated throughout the campaign and that have never been swept away in the ten years since.
Brexit did not take away Britain’s international responsibilities, commitments and obligations (Photograph: Patrick Comerford)
The Brexit campaign repeated numerous high-profile pledges, misrepresentations and claims that failed to materialise, that never amounted to even half-truths, and that are still embedded in my memory:
1, The big red bus was plastered with claims that Britain sends £350 million a week to the EU, and pretending that the same money could be used instead to fund the NHS instead. The UK’s net contribution to the EU was significantly lower, and no such £350 million dividend was ever realised. Instead, successive Tory governments, from David Cameron and Teresa May to Boris Johnson, Liz ‘Lettuce’ Truss and Rishi Sunak, continued to underfund and under-resource the NHS, while Nigel Farage seems intent on seeing the NHS scrapped and health care privatised, so that it is available only an ability-to-pay rather than a needs basis.
2, ‘Take back control of our borders’: This lie had many voters believe the Brexit vote would give powers to deport and turn people away who wanted to make a life in Britain, either by choice or by necessity, and resolve all immigration issues. But this closed-border, small-island big lie is having a lasting and damaging impacts. The number of hate crimes doubled in the days after the referendum and jumped by 41% in the month following it. Their promise was not just empty, it was also divisive and dangerous. Net migration to the UK continued to rise, while British passport-holders found they were facing rigorous border checks and sometimes missing flights or even holidays. Michael Fabricant seems not to have realised the irony in his complaints last weekend that he had to queue with his passport at airports in France.
3, Leave campaigners claimed negotiating a free trade deal with the EU would be the easiest thing imaginable and that the UK would sign numerous deals soon after leaving. Instead, negotiations took years, new trade barriers were introduced, and the UK had to leave both the single market and the customs union.
4, Leave campaigners, including Penny Mordaunt, then the Armed Forces Minister, claimed Britain would be forced to join an EU army if it stayed in the EU. Ten years later, the EU does not have a unified standing army, and both the US and Russia have done their utmost to divide Europe, particularly in terms of a response to the war in Ukraine and Putin’s campaign to undermine European unity.
5, The Leave campaign, with barely disguised anti-Muslim rhetoric, claimed Turkey, with a population of 76 million, was joining the EU. The implication was that millions of Muslim migrants would flock to the UK. Needless to say, Turkey has not joined the EU, is a further than ever from joining.
6, The more intolerant campaigners tried to insist that leaving the EU would mean leaving all international agreements. They soon learned that European Court of Human Rights has nothing to do with the EU, and was in fact the brainchild of Winston Churchill – the same Winston Churchill the far-right wants to own when it comes to rotating images on £5 notes. The UK still has responsibilities and obligations in international law.
7, Jacob Rees-Mogg claimed that Brexit would reduce the cost of clothes, food and wine by 20%. He has probably never shopped in Asda, or talked to people doing the weekly big shop, or parents on budgets buying school clothes for their children. He may know the price of a bottle of his favourite Bordeaux, Cos d’Estournel, but does he know the price of a pint of milk?
8, It was claimed that Britain’s energy bills would be slashed by £2 billion a year if voters backed Brexit, because ministers could scrap the ‘unfair’ VAT tax on gas and electricity. Boris Johnson claimed Brexit would benefit the poorest families because they pay three times more of their income on household energy bills than the richest households. Surely even Boris Johnson has noticed the rise in energy bills. This is the same Boris Johnson who later spoke about ‘levelling up’, which proved to be nothing more than empty words.
9, Tim Martin of Wetherspoons claimed he had calculated that Brexit would offer a saving of 3.5p per meal. Instead, costs in any of his pubs that I have visited have risen above inflation in the past ten years. Although, I have to admit, I have been in fewer than ten Wetherspoons in my life.
10, The greatest lie after the vote ten years ago was that Britain had voted, that No means No, and there was going to be no going back. The false logic in that would mean there should be no more general elections, the people have voted, and that’s that. And what, then, of the referendum in 1975 that decided to stay in the Common Market? Who said, in addition, that 52% of voters all voted for a ‘hard Brexit’. If even half of that 52% voted only for a ‘soft Brexit’, then 74% voted against a ‘hard Brexit’. And everyone is entitled to change her or his mind ten years later.
How long must we live with the consequences of a vote ten years ago?
It was clear during the run-up to referendum in 2016, that anti-immigrant feeling could easily turn into violence. The murder of Jo Cox by a neo-Nazi was the most horrific example and came a week before the vote. We have seen in recent weeks how the most vocal Brexit campaigners have been the least willing to condemn the racist violence on the streets, and Farage traduced Jo Cox’s memory and ignored her murder when he claimed this morning in a BBC interview ‘I have been physically the most attacked and endangered politician for now well over a decade.’
Indeed, the British people had not spoken: Scotland and Northern Ireland voted to remain, Wales voted by a whisker to leave, England alone voted by a large margin to leave. It was hardly a united nation or a united kingdom.
All the lies I list this evening have gone unexamined and unquestioned by the right-wing newspapers that printed them. There has been no soul-searching, no acceptance that they gave the oxygen of publicity to lies and to liars, no taking responsibility for an entire nation being gaslit into voting for something that has brought immense economic damage down on the nation. There has been no remorse, no apology, no accountability. The liars still peddle their lies ten years later and a nation continues to suffer as the consequence.
A voice for sanity at Birkbeck University of London in Bloomsbury (Photograph: Patrick Comerford, 2026)
23 June 2026
Daily prayer in Ordinary Time 2026:
47, Tuesday 23 June 2026
‘Enter through the narrow gate; for the gate is wide and the road is easy that leads to destruction (Matthew 7: 13) … the gate behind Erasmus Darwin House leading into Dr Darwin’s Garden and Lichfield Cathedral (Photograph: Patrick Comerford, 2026)
Patrick Comerford
We are in Ordinary Time in the Church Calendar, and this week began with the Third Sunday after Trinity (Trinity III, 21 June 2025). The calendar of the Church of England in Common Worship today remembers Saint Etheldreda (ca 678), Abbess of Ely. Two days ago (21 June 2026), the Right Revd Sarah Elizabeth Clark was installed as the Seventieth Bishop of Ely in Ely Cathedral.
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.
‘Do not throw your pearls before swine’ (Matthew 7: 6) … pigs on a farm at Packington, half-way between Lichfield and Tamwroth (Photograph: Patrick Comerford)
Matthew 7: 6, 12-14 (NRSVA):
[Jesus said to his disciples:] 6 ‘Do not give what is holy to dogs; and do not throw your pearls before swine, or they will trample them under foot and turn and maul you.
12 ‘In everything do to others as you would have them do to you; for this is the law and the prophets.
13 ‘Enter through the narrow gate; for the gate is wide and the road is easy that leads to destruction, and there are many who take it. 14 For the gate is narrow and the road is hard that leads to life, and there are few who find it.’
‘Enter through the narrow gate; for the gate is wide and the road is easy that leads to destruction (Matthew 7: 13) … a narrow gate and a wide gate leading into the former grounds of Wesley College in Dublin (Photograph: Patrick Comerford)
Today’s Reflections:
Our Gospel story (Matthew 7: 6, 12-14) continues our readings from the Sermon on the Mount. Today’s reading from the Sermon on the Mount omits verses 7-11 about prayer, and instead contains teachings of Jesus that at first reading seems to be unrelated. The Sermon on the Mount is an edited collection of sayings on the theme of the qualities found in a true disciple of Jesus.
1, In verse 6 , Jesus warns against giving what is holy to dogs; and do not throw your pearls before swine, lest they ‘trample them under foot and turn and maul you’.
In the ancient world, dogs and pigs represented uncleanness, hostility and worthlessness. They symbolise individuals who do not revere the truth and will instead disrespect it. In many parts of the East Mediterranean, and among Jews and Muslims to this day, dogs and pigs are unclean. And so, consecrated food from sacrifices in the Temple should not be given as food to the dogs.
We may remember how the state of Lazarus’s poverty at the gates of the rich man is made even more abject by describing how ‘even the dogs would come and lick his sores’ (Luke 16: 21).
In his conversation with the Syro-Phoenician woman, Jesus talks about not giving the food of children to dogs (Matthew 15: 21-28; Mark 7: 24-30).
Just as sacred or sacrificial food should not be fed to dogs, precious pearls should not be given to pigs. We might we remember the parable of the Prodigal Son (Luke 15: 1-3, 11-32), where the pitiable state of the young man is emphasised by saying the only job he could find was feeding pigs and he was so hungry he would have eaten the pigs’ food.
Casting pearls before swine is a proverbial that originates in this passage. It advises us to use discernment and to stop wasting our most precious spiritual truths, wisdom and resources with people who are hostile to Gospel values.
Christ advises his followers not to expose their beliefs indiscriminately to all and sundry. Of course, the Gospel is good news for all, but there are people who subject it to ridicule or who are abusing it for their own political ends. I think this morning of self-styled clerics who have brought crosses and Bibles to the far-right street marches in Britain, or the ‘Christian Nationalist’ pastors who have been allowed to infiltrate Donald Trump’s inner circle in Washington.
Verse 6 is also one of the many examples of poetic parallelism or indiscriminately in the original Greek of the New Testament:
Μὴ δῶτε τὸ ἅγιον τοῖς κυσίν,
μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων,
Do not give what is holy to the dogs;
And do not cast your pearls before swine.
The Didache (Διδαχὴ), or ‘The Teaching of the Twelve Apostles’, was an early treatise used by the Church Fathers (Διδαχὴ τῶν δώδεκα ἀποστόλων). In Chapter 9, the Didache quotes prayers that might correspond with what we might call the Consecration and Communion prayers at the Eucharist. But this text also parallels what may have been the Jewish blessing of wine and bread at the time and with which the prayers in Chapter 9 have a close affinity.
μηδεις δε φαγετω μηδε πιετω απο της ευχαριστιας υμων,
αλλ' οι βαπτισθεντες εις ονομα κυριου,
και γαρ περι τουτου ειρηκεν ο κυριος.
μη δωτε το αγιον τοις κυσι.
No one is to eat or drink of your Eucharist
but those who have been baptised in the Name of the Lord;
for the Lord’s own saying applies here,
‘Give not that which is holy unto dogs’ (Didache 9: 5).
If we share sacred truths with people who are actively antagonistic or indifferent to the core values of the Gospel, they will trample them and potentially turn and attack you. We should be as vigorous in denying the Christian claims and credentials of these dangerous political extremists, no matter what religious symbols and labels they abuse, claim and arrogate to themselves, and we should be as offended by this behaviour as we would be if they were to abuse sacramental communion in a similar manner.
2, The second saying in today’s Gospel (verse 12) is a positive way of expressing the ‘Golden Rule’: ‘In everything do to others as you would have them do to you; for this is the law and the prophets’ (verse 12). The Golden Rule is not exclusive to Christianity or the Gospel, and is known in many cultures. The Golden Rule may have been first codified in Babylon in the Code of Hammurabi stele and tablets (ca 1754 BCE). A partial copy exists on a 2.25 metre stone stele, now in the Louvre in Paris, and a copy is on display in the Pergamon Museum in Berlin.
The term ‘Golden Rule’ or ‘Golden Law’ began to be used widely in the early 17th century in England by Anglican theologians and preachers. The earliest known usage is that of Anglicans Charles Gibbon and Thomas Jackson in 1604.
Hillel the Elder (ca 110 BCE to 10 CE), cited this as the most important message of the Torah in his teachings. Once, Hillel was challenged by a gentile who asked to be converted on condition that the Torah was explained to him while he stood on one foot. Hillel accepted him as a candidate for conversion to Judaism but, drawing on Leviticus 19:18, told the man: ‘Do not do to anyone else what is hateful to you: this is the whole Torah; the rest is the explanation; go and learn’ (Babylonian Talmud, Shabbath 31a).
The Golden Rule is often expressed in a negative way: ‘Do not do to others what you would not like them to do to you’. If I lived by the negative maxim, I might observe it by doing nothing at all. But the positive maxim, which Christ teaches in today’s reading, can only be lived out by actively doing good to others.
3, In the third saying (verses 13-14), Christ contrasts the narrow gate with the wide road. To follow the wide road allows me to do just about anything I feel like doing, following my likes and dislikes, my instincts and whims, wherever they lead me along the road of greed and self-centredness, of lies and deceit, of violence and destruction.
But the narrow gate is not for the narrow-minded. It is allowing my life to be guided by truth, principles and values that are at the heart of Gospel teachings. It requires discipline, but in the long run, it is the easier way because it conforms more to the deepest human needs and desires.
‘Do not give what is holy to dogs’ (Matthew 7: 6) … the Famine sculpture on the Quays in Dublin (Photograph: Patrick Comerford)
Today’s Prayers (Tuesday 23 June 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 21 to 27 June 2026 (pp 12-13), is ‘Land Taken, Land Remembered’. This theme was introduced on Sunday with a reflection by the Venerable Rosalyn Kantlaht’ant Elm, Director of Indigenous Ministries, Anglican Church of Canada.
The USPG prayer diary today (Tuesday 23 June 2026) invites us to pray:
Creator God, guide your church as it continues the work of truth and reconciliation with Indigenous communities. Give us humility to listen and courage to act with justice.
The Collect of the Day:
Eternal God,
who bestowed such grace upon your servant Etheldreda
that she gave herself wholly to the life of prayer
and to the service of your true religion:
grant that we, like her,
may so live our lives on earth seeking your kingdom
that by your guiding
we may be joined to the glorious fellowship of your saints;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Merciful God,
who gave such grace to your servant Etheldreda
that she served you with singleness of heart
and loved you above all things:
help us, whose communion with you
has been renewed in this sacrament,
to forsake all that holds us back from following Christ
and to grow into his likeness from glory to glory;
through Jesus Christ our Lord.
Collect on the Eve of the Birth of Saint John the Baptist:
Almighty God,
by whose providence your servant John the Baptist
was wonderfully born,
and sent to prepare the way of your Son our Saviour
by the preaching of repentance:
lead us to repent according to his preaching
and, after his example,
constantly to speak the truth, boldly to rebuke vice,
and patiently to suffer for the truth’s sake;
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
‘Enter through the narrow gate; for the gate is wide and the road is easy that leads to destruction (Matthew 7: 13) … a narrow gate leading into the Church of Agios Georgios Grotta 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
We are in Ordinary Time in the Church Calendar, and this week began with the Third Sunday after Trinity (Trinity III, 21 June 2025). The calendar of the Church of England in Common Worship today remembers Saint Etheldreda (ca 678), Abbess of Ely. Two days ago (21 June 2026), the Right Revd Sarah Elizabeth Clark was installed as the Seventieth Bishop of Ely in Ely Cathedral.
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.
‘Do not throw your pearls before swine’ (Matthew 7: 6) … pigs on a farm at Packington, half-way between Lichfield and Tamwroth (Photograph: Patrick Comerford)
Matthew 7: 6, 12-14 (NRSVA):
[Jesus said to his disciples:] 6 ‘Do not give what is holy to dogs; and do not throw your pearls before swine, or they will trample them under foot and turn and maul you.
12 ‘In everything do to others as you would have them do to you; for this is the law and the prophets.
13 ‘Enter through the narrow gate; for the gate is wide and the road is easy that leads to destruction, and there are many who take it. 14 For the gate is narrow and the road is hard that leads to life, and there are few who find it.’
‘Enter through the narrow gate; for the gate is wide and the road is easy that leads to destruction (Matthew 7: 13) … a narrow gate and a wide gate leading into the former grounds of Wesley College in Dublin (Photograph: Patrick Comerford)
Today’s Reflections:
Our Gospel story (Matthew 7: 6, 12-14) continues our readings from the Sermon on the Mount. Today’s reading from the Sermon on the Mount omits verses 7-11 about prayer, and instead contains teachings of Jesus that at first reading seems to be unrelated. The Sermon on the Mount is an edited collection of sayings on the theme of the qualities found in a true disciple of Jesus.
1, In verse 6 , Jesus warns against giving what is holy to dogs; and do not throw your pearls before swine, lest they ‘trample them under foot and turn and maul you’.
In the ancient world, dogs and pigs represented uncleanness, hostility and worthlessness. They symbolise individuals who do not revere the truth and will instead disrespect it. In many parts of the East Mediterranean, and among Jews and Muslims to this day, dogs and pigs are unclean. And so, consecrated food from sacrifices in the Temple should not be given as food to the dogs.
We may remember how the state of Lazarus’s poverty at the gates of the rich man is made even more abject by describing how ‘even the dogs would come and lick his sores’ (Luke 16: 21).
In his conversation with the Syro-Phoenician woman, Jesus talks about not giving the food of children to dogs (Matthew 15: 21-28; Mark 7: 24-30).
Just as sacred or sacrificial food should not be fed to dogs, precious pearls should not be given to pigs. We might we remember the parable of the Prodigal Son (Luke 15: 1-3, 11-32), where the pitiable state of the young man is emphasised by saying the only job he could find was feeding pigs and he was so hungry he would have eaten the pigs’ food.
Casting pearls before swine is a proverbial that originates in this passage. It advises us to use discernment and to stop wasting our most precious spiritual truths, wisdom and resources with people who are hostile to Gospel values.
Christ advises his followers not to expose their beliefs indiscriminately to all and sundry. Of course, the Gospel is good news for all, but there are people who subject it to ridicule or who are abusing it for their own political ends. I think this morning of self-styled clerics who have brought crosses and Bibles to the far-right street marches in Britain, or the ‘Christian Nationalist’ pastors who have been allowed to infiltrate Donald Trump’s inner circle in Washington.
Verse 6 is also one of the many examples of poetic parallelism or indiscriminately in the original Greek of the New Testament:
Μὴ δῶτε τὸ ἅγιον τοῖς κυσίν,
μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων,
Do not give what is holy to the dogs;
And do not cast your pearls before swine.
The Didache (Διδαχὴ), or ‘The Teaching of the Twelve Apostles’, was an early treatise used by the Church Fathers (Διδαχὴ τῶν δώδεκα ἀποστόλων). In Chapter 9, the Didache quotes prayers that might correspond with what we might call the Consecration and Communion prayers at the Eucharist. But this text also parallels what may have been the Jewish blessing of wine and bread at the time and with which the prayers in Chapter 9 have a close affinity.
μηδεις δε φαγετω μηδε πιετω απο της ευχαριστιας υμων,
αλλ' οι βαπτισθεντες εις ονομα κυριου,
και γαρ περι τουτου ειρηκεν ο κυριος.
μη δωτε το αγιον τοις κυσι.
No one is to eat or drink of your Eucharist
but those who have been baptised in the Name of the Lord;
for the Lord’s own saying applies here,
‘Give not that which is holy unto dogs’ (Didache 9: 5).
If we share sacred truths with people who are actively antagonistic or indifferent to the core values of the Gospel, they will trample them and potentially turn and attack you. We should be as vigorous in denying the Christian claims and credentials of these dangerous political extremists, no matter what religious symbols and labels they abuse, claim and arrogate to themselves, and we should be as offended by this behaviour as we would be if they were to abuse sacramental communion in a similar manner.
2, The second saying in today’s Gospel (verse 12) is a positive way of expressing the ‘Golden Rule’: ‘In everything do to others as you would have them do to you; for this is the law and the prophets’ (verse 12). The Golden Rule is not exclusive to Christianity or the Gospel, and is known in many cultures. The Golden Rule may have been first codified in Babylon in the Code of Hammurabi stele and tablets (ca 1754 BCE). A partial copy exists on a 2.25 metre stone stele, now in the Louvre in Paris, and a copy is on display in the Pergamon Museum in Berlin.
The term ‘Golden Rule’ or ‘Golden Law’ began to be used widely in the early 17th century in England by Anglican theologians and preachers. The earliest known usage is that of Anglicans Charles Gibbon and Thomas Jackson in 1604.
Hillel the Elder (ca 110 BCE to 10 CE), cited this as the most important message of the Torah in his teachings. Once, Hillel was challenged by a gentile who asked to be converted on condition that the Torah was explained to him while he stood on one foot. Hillel accepted him as a candidate for conversion to Judaism but, drawing on Leviticus 19:18, told the man: ‘Do not do to anyone else what is hateful to you: this is the whole Torah; the rest is the explanation; go and learn’ (Babylonian Talmud, Shabbath 31a).
The Golden Rule is often expressed in a negative way: ‘Do not do to others what you would not like them to do to you’. If I lived by the negative maxim, I might observe it by doing nothing at all. But the positive maxim, which Christ teaches in today’s reading, can only be lived out by actively doing good to others.
3, In the third saying (verses 13-14), Christ contrasts the narrow gate with the wide road. To follow the wide road allows me to do just about anything I feel like doing, following my likes and dislikes, my instincts and whims, wherever they lead me along the road of greed and self-centredness, of lies and deceit, of violence and destruction.
But the narrow gate is not for the narrow-minded. It is allowing my life to be guided by truth, principles and values that are at the heart of Gospel teachings. It requires discipline, but in the long run, it is the easier way because it conforms more to the deepest human needs and desires.
‘Do not give what is holy to dogs’ (Matthew 7: 6) … the Famine sculpture on the Quays in Dublin (Photograph: Patrick Comerford)
Today’s Prayers (Tuesday 23 June 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 21 to 27 June 2026 (pp 12-13), is ‘Land Taken, Land Remembered’. This theme was introduced on Sunday with a reflection by the Venerable Rosalyn Kantlaht’ant Elm, Director of Indigenous Ministries, Anglican Church of Canada.
The USPG prayer diary today (Tuesday 23 June 2026) invites us to pray:
Creator God, guide your church as it continues the work of truth and reconciliation with Indigenous communities. Give us humility to listen and courage to act with justice.
The Collect of the Day:
Eternal God,
who bestowed such grace upon your servant Etheldreda
that she gave herself wholly to the life of prayer
and to the service of your true religion:
grant that we, like her,
may so live our lives on earth seeking your kingdom
that by your guiding
we may be joined to the glorious fellowship of your saints;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Merciful God,
who gave such grace to your servant Etheldreda
that she served you with singleness of heart
and loved you above all things:
help us, whose communion with you
has been renewed in this sacrament,
to forsake all that holds us back from following Christ
and to grow into his likeness from glory to glory;
through Jesus Christ our Lord.
Collect on the Eve of the Birth of Saint John the Baptist:
Almighty God,
by whose providence your servant John the Baptist
was wonderfully born,
and sent to prepare the way of your Son our Saviour
by the preaching of repentance:
lead us to repent according to his preaching
and, after his example,
constantly to speak the truth, boldly to rebuke vice,
and patiently to suffer for the truth’s sake;
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
‘Enter through the narrow gate; for the gate is wide and the road is easy that leads to destruction (Matthew 7: 13) … a narrow gate leading into the Church of Agios Georgios Grotta 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
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