Daily prayer in Easter 2026: 9, Monday 13 April 2026

‘Christ Instructing Nicodemus,’ attributed to Crijn Hendricksz Volmarijn (ca 1604-1645), oil on panel, 87.5 x 111.4 cm, sold by Sotheby’s, London, 1994

Patrick Comerford

Our Easter celebrations continue in the Church Calendar, and yesterday was the Second Sunday of Easter (Easter II), while in the calendar of the Greek Orthodox Church it was Easter Day.

Later today, we are having a small family celebration. 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.

Christ and Nicodemus depicted in a window in Saint Mary de Castro Church, Leicester (Photograph: Patrick Comerford)

John 3: 1-8 (NRSVA):

1 Now there was a Pharisee named Nicodemus, a leader of the Jews. 2 He came to Jesus by night and said to him, ‘Rabbi, we know that you are a teacher who has come from God; for no one can do these signs that you do apart from the presence of God.’ 3 Jesus answered him, ‘Very truly, I tell you, no one can see the kingdom of God without being born from above.’ 4 Nicodemus said to him, ‘How can anyone be born after having grown old? Can one enter a second time into the mother’s womb and be born?’ 5 Jesus answered, ‘Very truly, I tell you, no one can enter the kingdom of God without being born of water and Spirit. 6 What is born of the flesh is flesh, and what is born of the Spirit is spirit. 7 Do not be astonished that I said to you, “You must be born from above.” 8 The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.’

Jesus is laid in the tomb … Nicodemus is included in the tableau by Vincenzo Onofri in the Basilica of San Petronio in Bologna (Photograph: Patrick Comerford)

Today’s Reflections:

In the readings for three days this week, from Monday to Wednesday, we meet Nicodemus, a prominent Pharisee, a rabbi, a teacher and a member of the Sanhedrin. He has a Greek name – Νικοδημος (Nikodemos) means ‘victory of the people’ – and this Greek name probably indicates he is an urbane and sophisticated man.

Nicodemus appears three times in Saint John’s Gospel:

1, He visits Christ at night to discuss Christ’s teachings (John 3: 1-21)
2, He reminds his colleagues in the Sanhedrin that the law requires that a person should be heard before being judged (John 7: 50-51)
3, At the Crucifixion, he provides the embalming spices and helps Joseph of Arimathea to prepare the body of Christ for burial (John 19: 39-42)

In this first encounter, Nicodemus comes to Christ by night. Perhaps he did not want to be seen consulting Jesus, who is newly-arrived in Jerusalem and is already causing a stir. But we should remember too that Saint John’s Gospel uses poetic and dramatic contrasts: heaven and earth, water and wine, seeing and believing, faith and doubt, truth and falseness. Here too we have the contrast between darkness and light, the world that is in darkness is being brought into the light of Christ.

Nicodemus is a good and pious Pharisee and member of the Sanhedrin, the highest Jewish religious court. But, despite his positive attitudes to the Mosaic Law, what is the foundation of his faith?

Nicodemus acknowledges Christ is a teacher sent by God. But is this enough – is it simply an understanding of Christ without faith? At this point, Nicodemus sees but does not believe; he has insight but does not have faith.

Christ’s reply puts the emphasis back on faith rather than on law, on believing more than seeing. But does Nicodemus understand this?

Nicodemus seems to misunderstand what he hears. He thinks Christ is speaking about a second physical, natural birth from a mother’s womb.

The dialogue that follows includes two of the most quoted passages in Saint John’s Gospel:

• ‘Very truly, I tell you, no one can see the kingdom of God without being born from above’ or ‘born again’ (verse 5)

• ‘For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life’ (verse 16)

Nicodemus finds it difficult to understand what Christ is saying, and that first saying, the phrase, ‘being born from above’ or ‘being born again’?

The key word (ἄνωθεν) here has the double meaning of ‘from above’ and ‘again.’ A new birth, a second birth, getting a whole new take on life, a new beginning, a fresh, refreshing start … what does it mean here?

The way we hear the phrase ‘born-again’ being used today may be derived from this event in Saint John’s Gospel. But that understanding is not available to Nicodemus, because it can only be traced to American evangelicalism in the second half of the 20th century.

Until the 20th century, most discussions about this phrase focussed on questions about baptismal regeneration. The key references are in Article 15 and Article 27 in in the 39 Articles. Article 15 seems to imply that all who are baptised are ‘born again in Christ’ – which is not the phrase used in this reading. Article 27 says, ‘Baptism is not only a sign of profession and mark of difference … but it is also a sign of Regeneration or new Birth …’

Despite its present-day use, the term ‘born again’ has been widely associated with evangelical Christians only since the late 1960s, beginning in the US. The phrase ‘born again’ now refers to a particular type of individual conversion experience – although the plural is used grammatically in verse 7 in this Gospel story.

The phrase gained popularity 50 years ago, after the Watergate conspirator Chuck Colson published his book Born Again in 1976. The term was so prevalent within a few years that in an interview during his presidential campaign Jimmy Carter described himself as ‘born again’.

But Nicodemus could not have anticipated late 20th century, evangelical, American uses of this phrase, let alone decide to answer the words of Jesus in an individual way that is promoted by the modern ‘born again’ movement.

So, what could a pious Jew and rabbi like Nicodemus have understood Jesus to mean in his own time?

According to the Mishnah, the duty of loving God ‘with all your soul’ (see Deuteronomy 6: 5) means ‘even if he takes your soul.’ Love of God is a total commitment – unto death. In commenting on this insight in the Mishnah, the rabbis quoted the psalms, ‘Because of you we are being killed all day long, and accounted as sheep for the slaughter’ (Psalm 44: 22, NRSVA).

One rabbi, Rabbi Simeon ben Menasya, asked what it could possibly mean for a righteous person to die many times throughout the day. He answered: ‘It is not possible for one to be killed every day; but God reckons the life of the pious as though they died a martyr’s death daily’ (Sifre Deuteronomy, 32).

Tradition said that when the people in the wilderness heard the words of the Ten Commandments revealed to Moses on Mount Sinai, the revelation struck death into their hearts. But Rabbi Joshua ben Levi said they were brought back to new life ‘by God’s power. Rabbi Joshua ben Levi here quotes Songs 5: 6 and Psalm 68: 10.

In this way, the Ten Commandments were given to the people through a succession of deaths and rebirths. In other versions, death and rebirth come with direct encounters with God’s glory, with the miraculous rebirth of each of the 600,000 people present as they continuously encounter God face-to-face.

In this way, an encounter with the living God brings death and rebirth, a rabbinic tradition that a pious rabbi like Nicodemus would be familiar with.

It was believed that longing for spiritual transcendence is expressed through overcoming material desire. In this way, a life imprisoned by desire is a living death, but dying into God by total self-giving brings true life.

This tradition of interpretation continued into the Middle Ages. Rabbi Yehuda Halevi (1075/1086-1141), in his poems, says he would gladly die, for life without God ‘is death’.

In other words, in the rabbinic tradition, life without God is like death, but life committed to loving God with the whole heart is lived as though I had died and had been given back my life as a new life by God.

In line with this rabbinic tradition, Nicodemus would have left Jesus that night challenged to ask whether he needed to move beyond the Law to an encounter with the living God, an encounter that brings death and rebirth.

This is his first of three appearances in this Gospel. We meet him again when he states the law concerning the arrest of Jesus during the Feast of Tabernacles (John 7: 45-51).

The third time follows the Crucifixion, when he helps Joseph of Arimathea in taking the body of Christ down from the cross before dark, and preparing the body for burial (John 19: 39-42).

So, in this Gospel reading, in the story of Nicodemus, birth is linked with death, new birth is linked with new life, and before darkness falls Nicodemus really comes to possess the Body of Christ, to hold the Body of Christ in his hands.

In the Anglican tradition, as we are invited to receive the Body of Christ in our hands at the Eucharist, the Prayer of Humble Access invites us again and again into that new life where ‘we may evermore dwell in him, and he in us’:

We do not presume
to come to this your table, merciful Lord,
trusting in our own righteousness,
but in your manifold and great mercies.
We are not worthy
so much as to gather up the crumbs under your table.
But you are the same Lord
whose nature is always to have mercy.
Grant us therefore, gracious Lord,
so to eat the flesh of your dear Son Jesus Christ
and to drink his blood,
that our sinful bodies may be made clean by his body,
and our souls washed through his most precious blood,
and that we may evermore dwell in him, and he in us.

Χριστὸς ἀνέστη!
Christ is Risen!

The Communion vessels on a side altar after a celebration of the Eucharist in Christ Church Cathedral, Oxford (Photograph: Patrick Comerford, 2026)

Today’s Prayers (Monday 13 April 2026):

‘Stocked with Hope’ provides the theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), pp 46-47. This theme was introduced yesterday with a Programme Update by Mayank Thomas, Programme Manager, the Synodical Board of Social Services, Church of North India.

The USPG Prayer Diary today (Monday 13 April 2026) invites us to pray:

Lord, we give thanks for USPG and its partnership with the Church of North India (CNI). May this collaboration continue to support women with skills, income opportunities, and confidence.

The Collect:

Almighty Father,
you have given your only Son to die for our sins
and to rise again for our justification:
grant us so to put away the leaven of malice and wickedness
that we may always serve you
in pureness of living and truth;
through the merits of your Son Jesus Christ our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post-Communion Prayer:

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

Additional Collect:

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

Yesterday’s Reflections

Continued Tomorrow

‘Entombed’ … Christ is laid in the tomb by Nicodemus, Station XIV in the Stations of the Cross in the Chapel of Saint John’s Hospital, Lichfield (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

Daily prayer in Lent 2026: 32, Saturday 21 March 2026

Christ and Nicodemus depicted in a window in Saint Mary de Castro Church, Leicester (Photograph: Patrick Comerford)

Patrick Comerford

We are about to enter the last two weeks of Lent, and tomorrow is the Fifth Sunday in Lent (Lent V), sometimes still known as Passion Sunday. The calendar of the Church of England in Common Worship today recalls Thomas Cranmer (1489-1556), Archbishop of Canterbury and Reformation Martyr.

During the day, there is an open invitation to a ‘Come and Sing’ workshop and an informal performance of Fauré’s Requiem, conducted by Jacob Collins in Saint Mary and Saint Giles Church, Stony Stratford, with Laurence Caldecote playing the Willis pipe organ. Singers aged 8 and above are welcome, and registration begins at 9:30 am. There are rehearsals at 10 am, 11:15 am 1:15 pm, with coffee and lunch breaks, and the performance is from 4:30 to 5. Singers of all parts – Trebles, Sopranos, Altos, Tenors and Basses – are welcome: adult singers £16, job seekers and students £8, children 8-16 free.

Meanwhile, 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.

Christ is laid in the tomb by Nicodemus, from the Stations of the Cross in the Chapel of Saint John’s Hospital, Lichfield (Photograph: Patrick Comerford)

John 7: 40-52 (NRSVA):

40 When they heard these words, some in the crowd said, ‘This is really the prophet.’ 41 Others said, ‘This is the Messiah.’ But some asked, ‘Surely the Messiah does not come from Galilee, does he? 42 Has not the scripture said that the Messiah is descended from David and comes from Bethlehem, the village where David lived?’ 43 So there was a division in the crowd because of him. 44 Some of them wanted to arrest him, but no one laid hands on him.

45 Then the temple police went back to the chief priests and Pharisees, who asked them, ‘Why did you not arrest him?’ 46 The police answered, ‘Never has anyone spoken like this!’ 47 Then the Pharisees replied, ‘Surely you have not been deceived too, have you? 48 Has any one of the authorities or of the Pharisees believed in him? 49 But this crowd, which does not know the law – they are accursed.’ 50 Nicodemus, who had gone to Jesus before, and who was one of them, asked, 51 ‘Our law does not judge people without first giving them a hearing to find out what they are doing, does it?’ 52 They replied, ‘Surely you are not also from Galilee, are you? Search and you will see that no prophet is to arise from Galilee.’

Nicodemus and Joseph of Arimathea, watched by the Virgin Mary, lay the Body of Christ in the tomb … Station XIV in the Stations of the Cross in Saint Mel’s Cathedral, Longford (Photograph: Patrick Comerford)

Today’s Reflections:

Holy Week begins in just over a week, when we remember the events leading up to the passion, death and resurrection of Christ. The Gospel readings have started to have a more ominous tone, and in the Gospel at the Eucharist today (John 7: 40-52), we continue to hear how he was opposed and rejected by people who wanted to arrest him.

In today’s reading, we hear how Nicodemus challenged the ways in which the religious leaders of the day were plotting pursuing Jesus and seeking to arrest him. Nicodemus only appears in Saint John’s Gospel, and this is the second of his three appearances.

Earlier in this Gospel, Nicodemus had lengthy conversations with Jesus in the dark (see John 3: 14-21). He is a leading Jew of the day, a Pharisee and a rabbi, a doctor of the law, a member of the ruling Sandhedrin. He comes to visit Jesus at night, and he comes with a bundle of questions.

But, despite his erudite learning, he finds it difficult to understand the answers Christ gives to his questions. Yet, it is all so simple: ‘God so loved the world …’ (John 3: 16).

In fact, what Jesus says is deeply profound. The Greek mathematician and philosopher Pythagoras was born on the island of Samos, the neighbouring island of Patmos, the island where Saint John spent his time in exile.

Pythagoras is best known for his calculations about right-angle triangles. But he also provides an insight into one of the key concepts in Saint John’s writings. His understanding of the cosmos (κόσμος) includes the earth, the planets, the stars, the whole created order – ideas derived from Pythageros of Samos.

It is as though everything is wrapped into and lives within God’s skin. To put it more simply, we live in God’s womb, and it is there that God loves us. It is not that God so loved the saved, or men, or humanity, or even the world. What Christ says is that God so loved the cosmos, the whole created order, that he gave, or rather sent, his only-begotten Son.

Nicodemus is a little nonplussed, but he comes back again and again, a second time (John 7: 45-51) and a third time (John 19: 39-42), and his third encounter is on Good Friday. From someone who was questioning first of all, and was so afraid that he comes to talk to Christ in the dark, Nicodemus moves on in Chapter 7 to become someone brave enough to speak up against the plot to arrest Jesus.

Then later, in Chapter 19, Nicodemus comes to anoint the body of Christ after he has been taken down from the Cross. When Christ dies on the Cross, and the women come to bury him, Joseph of Arimathea provides the grave (Matthew 27: 57; Mark 15: 43; Luke 23: 50-56; John 19: 39-40). Nicodemus steps forward to provide the customary embalming spices, and he assists the women in preparing the body of Christ for burial (John 19: 39-42).

Nicodemus brings a mixture of myrrh and aloes, estimated at about 33 kg, to embalm Christ’s body. In his book Jesus of Nazareth: Holy Week, the former Pope Benedict XVI observes that ‘the quantity of the balm is extraordinary and exceeds all normal proportions. This is a royal burial.’

So, in the story of Nicodemus, we find birth is linked with death, new birth is linked with new life, and before darkness falls Nicodemus really comes to possess the Body of Christ, to hold the Body of Christ in his hands, and in anointing him to recognise him as priest, prophet and king.

The faith and discipleship of Nicodemus develop slowly over the passage of time in Saint John’s Gospel – from fear and questioning, to bravery and speaking up, to acting and wanting to hold for himself the Body of Christ.

If being a priest is about presenting God through Christ to the world in word and sacrament, and presenting the world through Christ to God in word and sacrament, then Nicodemus both receives and presents the Body of Christ, in a very Eucharistic way, and is a model for priesthood.

Sometimes, when I have taken hold of the Holy Communion, both presiding and as a recipient, I find myself kissing my hands afterwards. To hold the Body of Christ, as Nicodemus does, is, paradoxically, both an awesome and a liberating experience, not just tinged but filled with love.

Has Christ taken hold of you?

Have you taken hold of Christ?

The statue of Pythagoras by Nikolaos Ikaris (1989) on the harbour front in Pythagóreio on the Greek island of Samos (Photograph: Patrick Comerford)

Today’s Prayers (Saturday 21 March 2026):

The theme this week (15-21 March 2026) in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘Lament and Hope’ (pp 38-39). This theme was introduced last Sunday with a programme update by Kennedy Jones, Church Engagement and Fundraising Officer, USPG.

The USPG Prayer Diary today (Saturday 21 March 2026, International Day for the Elimination of Racial Discrimination) invites us to pray:

We pray for racial justice worldwide. May we be moved to act with love and courage, confronting inequality and standing alongside those whose dignity has been denied.

The Collect:

Father of all mercies,
who through the work of your servant Thomas Cranmer
renewed the worship of your Church
and through his death revealed your strength in human weakness:
by your grace strengthen us to worship you
in spirit and in truth
and so to come to the joys of your everlasting kingdom;
through Jesus Christ our Mediator and Advocate,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post Communion Prayer:

Eternal God,
who gave us this holy meal
in which we have celebrated the glory of the cross
and the victory of your martyr Thomas Cranmer:
by our communion with Christ
in his saving death and resurrection,
give us with all your saints the courage to conquer evil
and so to share the fruit of the tree of life;
through Jesus Christ our Lord.

Collect on the Eve of Lent V:

Most merciful God,
who by the death and resurrection of your Son Jesus Christ
delivered and saved the world:
grant that by faith in him who suffered on the cross
we may triumph in the power of his victory;
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

Jesus is laid in the tomb … Nicodemus is included in the tableau by Vincenzo Onofri in the Basilica of San Petronio in Bologna (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

Daily prayer in Lent 2026: 23, Thursday 12 March 2026

‘If Satan also is divided against himself, how will his kingdom stand?’ (Luke 11: 18) … a gargoyle at Lichfield Cathedral (Photograph: Patrick Comerford)

Patrick Comerford

We have reached the half-way point in Lent, which began three weeks ago on Ash Wednesday (18 February 2026). This week began with the Third Sunday in Lent (Lent III, 8 March 2026).

I am staying at the Anglican Shrine of Our Lady of Walsingham in Norfolk. I am speaking later today at the Ecumenical Pilgrimage to Walsingham which began on Tuesday (10 March) and continues until tomorrow (13 March).

This ecumenical pilgrimage has been organised with the support of the Fellowship of Saint Alban and Saint Sergius and the Society of Saint John Chrysostom and is in its 100th year. I have been invited to speak today on ‘A Priest along the Way of a Pilgrim’.

Today’s programme begins with an Anglican celebration of the Eucharist in the Shrine Church or Catholic Mass (Ordinariate Use) with the Little Sisters of Jesus, and Scripture Meditations led by the Revd Samuel Harris of the Church of Scotland in the Shrine Church, and the morning includes a talk by Father Michael Lambros of Saint Mary and Saint George Coptic Orthodox Church, East London; and the Liturgy of the Presanctified Gifts served by Father Stephen Platt of the Fellowship of Saint Alban and Saint Sergius. The afternoon programme includes sprinkling at the Holy Well in the Shrine Church and my talk, ‘A Priest along the Way of a Pilgrim’. In the evening, Monsignor Keith Newton is in Conversation with Father Mark Woodruff.

Before today begins, however, 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.

The Temptation of Job in the Purgatory Window by Richard King of the Harry Clarke Studios in the Church of Saint Peter and Saint Paul, Athlone (Photograph: Patrick Comerford)

Luke 11: 14-23 (NRSVA):

14 Now he was casting out a demon that was mute; when the demon had gone out, the one who had been mute spoke, and the crowds were amazed. 15 But some of them said, ‘He casts out demons by Beelzebul, the ruler of the demons.’ 16 Others, to test him, kept demanding from him a sign from heaven. 17 But he knew what they were thinking and said to them, ‘Every kingdom divided against itself becomes a desert, and house falls on house. 18 If Satan also is divided against himself, how will his kingdom stand? – for you say that I cast out the demons by Beelzebul. 19 Now if I cast out the demons by Beelzebul, by whom do your exorcists cast them out? Therefore they will be your judges. 20 But if it is by the finger of God that I cast out the demons, then the kingdom of God has come to you. 21 When a strong man, fully armed, guards his castle, his property is safe. 22 But when one stronger than he attacks him and overpowers him, he takes away his armour in which he trusted and divides his plunder. 23 Whoever is not with me is against me, and whoever does not gather with me scatters.’

Giovanni da Modena’s fresco of the Last Judgment in the Basilica of San Petronio in Bologna was inspired by Dante’s descriptions of the Devil and Hell (Photograph: Patrick Comerford)

Today’s Reflection:

The Gospel reading at the Eucharist this morning (Luke 11: 14-23) is laden with images of demons, Beelzebul, Satan, more demons, exorcists and still more demons. And we read of a kingdom divided against itself that becomes a desert, houses falling on houses, castles being plundered, and strong men abusing their strength.

What is your image of the Devil?

For many people today, he is old hat and the stuff of superstition. For others he is a figure of fun: the gargoyles gushing out rainwater from gutters on cathedrals and churches; the logo for Manchester United; or the impish black-and-red costumes of children at Hallowe’en or some adults at Carnival in Continental European cities in the days before Lent.

Many of our cultural images of the Devil come not from the Bible but from Dante’s Inferno, which influenced John Milton’s Paradise Lost, other poets, including TS Eliot’s The Waste Land, as well as frescoes, paintings, and stained-glass windows throughout the world.

But the Devil appears in many forms throughout the Bible.

The word satan in its original original Hebrew term sâtan (שָּׂטָן‎) means an ‘accuser’ or ‘adversary,’ and refers to both human adversaries and a supernatural entity. The word is derived from a verb meaning primarily to obstruct or to oppose. When it is used without the definite article (satan), the word can refer to any accuser; when it is used with the definite article (ha-satan), it refers specifically to the heavenly accuser: the Satan.

Ha-Satan with the definite article occurs 13 times in two books of the Hebrew Bible: Job 1 and 2 (10 times) and Zechariah 3: 1-2 (three times); satan without the definite article is used in 10 instances.

These occurrences without a definite article include the Angel of the Lord who confronts Balaam on his donkey (Numbers 22: 22); and the Angel of the Lord who brings a plague against Israel for three days after David takes a census (II Samuel 24).

The satan who appears in the Book of Job is one of the ‘sons of God’ (Job 1: 6-8) who has been roaming around the earth and who tortures Job physically, mentally and spiritually, to see whether Job will abandon his faith. But Job remains faithful and righteous, and satan is shamed in his defeat.

The English word devil, used as a synonym for Satan, can be traced through Middle English, Old English and Latin to the Greek διάβολος (diabolos), ‘slanderer,’ from a verb (diaballein) meaning to slander, but originally meaning ‘to hurl across’ or ‘to back bite.’ In the New Testament, the words Satan and diabolos are used interchangeably.

Another name in today’s Gospel reading, Beelzebub, means ‘Lord of Flies,’ and is also a contemptuous name for a Philistine god and a pun on his name meaning ‘Baal the Prince.’ Some critics in today’s reading accuse Jesus of exorcising demons through the power of Beelzebub.

Satan plays a role in some of the Gospel parables, including the Parables of the Sower, the Weeds, the Sheep and the Goats, and the Strong Man.

In Saint Luke’s Gospel, Judas betrays Christ because ‘Satan entered into’ him (see Luke 22: 3-6; cf John 12: 13: 2) and Christ implies Satan has authority to test Peter and the other apostles (see Luke 22: 31).

In Saint John’s Gospel, Satan is identified as ‘the Archon of the Cosmos’ (ὁ ἄρχων τοῦ κόσμου), who is to be overthrown through Christ’s death and resurrection (John 12: 31-32).

The Letter to the Hebrews describes the devil as ‘the one who has the power of death’ (Hebrews 2: 14).

In the Book of Revelation, Satan is first the supernatural ruler of the Empire. In that book, we also come across Abaddon, whose name in Greek is Apollyon, meaning ‘the destroyer,’ an angel who rules the Abyss (Revelation 9: 11).

The vision of a Great Red Dragon with seven heads, 10 horns, seven crowns, and a sweeping tail (Revelation 12: 3-4) is an image inspired by the apocalyptic visions in the Book of Daniel. A war then breaks out in heaven, and Michael and his angels defeat the Dragon who is thrown down. This dragon is identified with ‘that ancient serpent, who is called Devil and Satan, the deceiver of the whole world (Revelation 12: 9) and the accuser.

This identifies him with all the images of satan in the Hebrew Bible, from the serpent in Eden, to Job’s tempters. Later, the chained and imprisoned Satan breaks loose from his chains in the abyss and wages war against the righteous. But he is defeated and cast into a lake of fire (see Revelation 20: 1-10).

The three synoptic Gospels describe the temptation of Christ by Satan in the wilderness (see Matthew 4: 1-11, Mark 1: 12-13, and Luke 4: 1-13), and, each time, Christ rebukes Satan.

Too often we reduce temptation to small things in life. The one real temptation facing Jeff Difford, the slick pastor in the television series Young Sheldon, is greed in the form of wanting a new combined toaster and microwave oven. He resists that temptation for a day or so, and when he gives in, he asks for forgiveness.

But this is a fatuous and fraudulent presentation of temptation. True temptation can come in small ways, but it can also come in dramatic ways, leading to the abuse of privilege, position and power, in the church, in business, in politics.

There is real evil in the world. It is 81 years since the end of the Holocaust and World War II. Yet racism is rampant, open Islamophobia and antisemitism are on the rise, with the US attacks on Iran, the world is close to war yet again, peace seems impossible in the Middle East, and the rule of law is being undermined in the US, moment by the moment.

As I watch the daily rantings of the kleptocracy that has taken grip of the institutions of democracy and justice in the US, I cannot but help find parallels in the parable contained within today’s Gospel reading: ‘When a strong man, fully armed, guards his castle, his property is safe. But when one stronger than he attacks him and overpowers him, he takes away his armour in which he trusted and divides his plunder. Whoever is not with me is against me, and whoever does not gather with me scatters’ (verses 21-23).

Yet there is hope too: demons are cast out, those who were once silent finally find the power to speak out, the strong and the mighty are exposed as plunderers and despoilers, kingdoms find they are divided against themselves and become desert, and houses fall on house.

And when these things happen, as they shall happen, we must hope for signs that the kingdom of God is to come among us.

Saint Michael and the Devil … a statue by Jacob Epstein at Coventry Cathedral (Photograph: Patrick Comerford)

Today’s Prayers (Thursday 12 March 2026):

The theme this week (8-14 March 2026) in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Biblical Sisterhood’ (pp 36-37). This theme was introduced on Sunday with reflections by Dr Sanjana Das, PhD feminist theologian, advocate for the dignity and rights of trafficked and migrant working women.

The USPG Prayer Diary today (Thursday 12 March 2026) invites us to pray:

God of courage and compassion, awaken in us the honesty to examine our own actions. Forgive the times we have looked away or acted without thought. Help us to shop, eat and live in ways that honour the labour of others, and uphold dignity and justice for all.

The Collect:

Almighty God,
whose most dear Son went not up to joy but first he suffered pain,
and entered not into glory before he was crucified:
mercifully grant that we, walking in the way of the cross,
may find it none other than the way of life and peace;
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 Lord,
grant your people grace to withstand the temptations
of the world, the flesh and the devil,
and with pure hearts and minds to follow you, the only God;
through Jesus Christ our Lord.

Additional Collect:

Eternal God,
give us insight
to discern your will for us,
to give up what harms us,
and to seek the perfection we are promised
in Jesus Christ our Lord.

Yesterday’s Reflections

Continued Tomorrow

‘When the demon had gone out, the one who had been mute spoke, and the crowds were amazed …’ (Luke 11: 14) … a sculpture in the Llotja de la Seda or Silk Exchange in Valencia (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

Daily prayer in Lent 2026: 5, Sunday 22 February 2026, First Sunday in Lent

‘The devil took him to the holy city and placed him on the pinnacle of the temple …’ (Matthew 4: 5) … a gargoyle at Lichfield Cathedral (Photograph: Patrick Comerford)

Patrick Comerford

Lent began this week with Ash Wednesday, and today is the First Sunday in Lent (Lent I, 22 February 2026). After our marathon journey that began in Heathrow on Ash Wednesday (18 February) and that included stopovers and connections in Muscat and Kuala Lumpur, we have settled into our flat in Kuching and I hope attend the Cathedral Eucharist in Saint Thomas’s Cathedral, Kuching, later this morning (8:30). In all, Saint Thomas’s Cathedral, which is a five-minutes walk from our flat, has six regular Sunday services: Holy Communion in English, 6:30 am; Sung Eucharistic in English, 8:30 am; Bahasa Malaysia Service with Holy Communion (McDougall Hall, Level 3, Parish Centre), 10:30 am; Mandarin Service with Holy Communion, 10:30 am; Iban Service with Holy Communion, 2 pm; Evensong with Holy Communion in English, 5:30 pm.

Before this day begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:

1, 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.

The Temptation of Job in the Purgatory Window by Richard King of the Harry Clarke Studios in the Church of Saint Peter and Saint Paul, Athlone (Photograph: Patrick Comerford)

Matthew 4: 1-11 (NRSVA):

1 Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 2 He fasted for forty days and forty nights, and afterwards he was famished. 3 The tempter came and said to him, ‘If you are the Son of God, command these stones to become loaves of bread.’ 4 But he answered, ‘It is written,

“One does not live by bread alone,
but by every word that comes from the mouth of God”.’

5 Then the devil took him to the holy city and placed him on the pinnacle of the temple, 6 saying to him, ‘If you are the Son of God, throw yourself down; for it is written,
“He will command his angels concerning you,”
and “On their hands they will bear you up,
so that you will not dash your foot against a stone”.’

7 Jesus said to him, ‘Again it is written, “Do not put the Lord your God to the test”.’

8 Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their splendour; 9 and he said to him, ‘All these I will give you, if you will fall down and worship me.’ 10 Jesus said to him, ‘Away with you, Satan! for it is written,
“Worship the Lord your God,
and serve only him”.’

11 Then the devil left him, and suddenly angels came and waited on him.

Giovanni da Modena’s fresco of the Last Judgment in the Basilica of San Petronio in Bologna was inspired by Dante’s descriptions of the Devil and Hell (Photograph: Patrick Comerford)

Today’s Reflections:

We are going to meet some interesting, unusual characters in the Gospel readings on the Sundays in Lent this year.

They include:

1, The Devil, who appears as the serpent (Genesis 2: 15-17, 3: 1-7) and the Tempter (Matthew 4: 1-11) in this morning’s readings (Lent I: 22 February 2026)

2, Nicodemus, who comes to meet Jesus in the night (John 3: 1-17) next week (Lent II: 1 March 2026)

3, The unnamed Samaritan woman at the well (John 4: 5-42) two weeks from now (Lent III: 8 March 2026)

4, The women at the Cross (John 19: 25b-27) on Mothering Sunday (Lent IV: 15 March 2026)

5, Lazarus who is raised from the dead (John 11: 1-45, Lent V: 26 March 2020)

All these characters, as we meet them along the journey through Lent, prepare us for meeting Christ when he arrives in Jerusalem and we come face-to-face with him at his Passion, Death and Resurrection.

What is your image of the Devil?

For many people today, he is old hat and the stuff of superstition. For other people he is a figure of fun: the gargoyles gushing out rainwater from gutters on cathedrals and churches; the logo for Manchester United; or the impish black-and-red costumes of children at Hallowe’en or some adults at Carnival in Continental European cities in the days before Lent.

Many of our cultural images of the Devil come not from the Bible but from Dante’s Inferno, which influenced John Milton’s Paradise Lost, other poets, including TS Eliot in his The Waste Land, as well as frescoes, paintings and stained-glass windows across the world.

But the Devil appears in many forms throughout the Bible.

The word satan does not occur in today’s reading from Genesis. Instead, the tempter is a talking serpent.

The original Hebrew term sâtan (שָּׂטָן‎) means an ‘accuser’ or ‘adversary,’ and refers to both human adversaries and a supernatural entity. The word is derived from a verb meaning primarily to obstruct or to oppose. When it is used without the definite article (satan), the word can refer to any accuser; when it is used with the definite article (ha-satan), it refers specifically to the heavenly accuser: the Satan.

Ha-Satan with the definite article occurs 13 times in two books of the Hebrew Bible: Job 1 and 2 (10 times) and Zechariah 3: 1-2 (three times); satan without the definite article is used in 10 instances.

These occurrences without a definite article include the Angel of the Lord who confronts Balaam on his donkey (Numbers 22: 22); and the Angel of the Lord who brings a plague against Israel for three days after David takes a census (II Samuel 24).

The satan who appears in the Book of Job is one of the ‘sons of God’ (Job 1: 6-8) who has been roaming around the earth and who tortures Job physically, mentally and spiritually, to see whether Job will abandon his faith. But Job remains faithful and righteous, and satan is shamed in his defeat.

The English word devil, used as a synonym for Satan, can be traced through Middle English, Old English and Latin to the Greek διάβολος (diabolos), ‘slanderer,’ from a verb (diaballein) meaning to slander, but originally meaning ‘to hurl across’ or ‘to back bite.’ In the New Testament, the words Satan and diabolos are used interchangeably.

Another name, Beelzebub, means ‘Lord of Flies,’ and is also a contemptuous name for a Philistine god and a pun on his name meaning ‘Baal the Prince.’ Some Pharisees accuse Jesus of exorcising demons through the power of Beelzebub.

Satan plays a role in some of the parables, including the Parables of the Sower, the Weeds, the Sheep and the Goats, and the Strong Man.

In Saint Luke’s Gospel, Judas betrays Christ because ‘Satan entered into’ him (see Luke 22: 3-6; cf John 12: 13: 2) and Christ implies Satan has authority to test Peter and the other apostles (see Luke 22: 31).

In Saint John’s Gospel, Satan is identified as ‘the Archon of the Cosmos’ (ὁ ἄρχων τοῦ κόσμου) who is to be overthrown through Christ’s death and resurrection (John 12: 31-32).

The Letter to the Hebrews describes the devil as ‘the one who has the power of death’ (Hebrews 2: 14).

In the Book of Revelation, Satan is first the supernatural ruler of the Empire. In that book, we also come across Abaddon, whose name in Greek is Apollyon, meaning ‘the destroyer,’ an angel who rules the Abyss (Revelation 9: 11).

The vision of a Great Red Dragon with seven heads, 10 horns, seven crowns, and a sweeping tail (Revelation 12: 3-4) is an image inspired by the apocalyptic visions in the Book of Daniel. A war then breaks out in heaven, and Michael and his angels defeat the Dragon who is thrown down. This dragon is identified with ‘that ancient serpent, who is called Devil and Satan, the deceiver of the whole world (Revelation 12: 9) and the accuser.

This identifies him with all the images of satan in the Hebrew Bible, from the serpent in Eden, to Job’s tempters.

Later, the chained and imprisoned Satan breaks loose from his chains in the abyss and wages war against the righteous. But he is defeated and cast into a lake of fire (see Revelation 20: 1-10).

Today’s Gospel reading is one of the three accounts in the synoptic Gospels (see Matthew 4: 1-11, Mark 1: 12-13, Luke 4: 1-13) describing the temptation of Christ by Satan in the wilderness.

Satan first shows Jesus a stone and tells him to turn it into bread. He then takes him to the pinnacle of the Temple in Jerusalem and tells him to throw himself down so that the angels will catch him. Then he takes Jesus to the top of a tall mountain, shows him the kingdoms of the earth and promises to give them all to him if he will bow down and worship him.

In each of these temptations, Christ is tempted to the right thing for the wrong reasons.

What would be wrong with Christ turning stones into bread if that is going to feed the hungry?

What would be wrong with Christ showing his miraculous powers, if this is going to point to the majesty of God?

What would be wrong with Christ taking command of the kingdoms of this world, if this provides the opportunity to bring in justice, mercy and peace?

These are real temptations. Christ is truly human and truly divine, and for those who are morally driven there is always a real temptation to do the right thing … but to do it for the wrong reason.

Each time, Christ rebukes Satan, and after the third temptation he is ministered to by the angels.

Too often we reduce temptation to small things in life. The one real temptation facing Jeff Difford, the slick pastor in the television series Young Sheldon, was greed in the form of wanting a new combined toaster and microwave oven. He resisted that temptation for a day or so, and when he gives in, he asks for forgiveness.

But this is a fatuous and fraudulent presentation of temptation. True temptation can come in small ways, but it can also come in dramatic ways, in the temptation to do the right thing for the wrong reasons, and in the temptation to do nothing.

There is real evil in the world, when we consider the death camps such as Auschwitz and the mass genocide of the Holocaust. Yet the far-right is on the rise not only in Britain but across Europe, with the active support of many insiders in the White House and of Elon Musk, one of the richest people in the world.

Some years ago, during carnival – a time of fun before entering Lent – at a carnival parade in Campo de Criptana, about 120 km south-east of Madrid, participants dressed like Nazis and Jewish concentration camp prisoners while dancing next to a float evoking crematoria. In Aalst in Belgium that same year, some people in the carnival parade dressed like haredim or pious Orthodox Jews but depicting them as ants, others wore fake hooked noses based on Jewish stereotypes, and still others dressed in black uniforms and red armbands imitating Nazi uniforms.

Almost three generations after the Holocaust, there are people who still think real evil in the world is an appropriate theme for carnival floats. How does this prepare us for Lent and the Passion, Death and Resurrection of Christ?

I was reminded of the temptation to be silent in the face of evil when I visited the concentration camp at Sachsenhausen, and the cell of the Revd Martin Niemöller (1892-1984), a prominent German Lutheran pastor and an outspoken opponent of Hitler, was held in isolation.

On the wall of this cell are his words:

First they came for the socialists, and I did not speak out –
Because I was not a socialist.
Then they came for the trade unionists, and I did not speak out –
Because I was not a trade unionist.
Then they came for the Jews, and I did not speak out –
Because I was not a Jew.
Then they came for me – and there was no one left to speak for me.

This Lent, I invite you to join me on the journey, on the pilgrimage that leads to Good Friday, and that leads, of course, to the joys of Easter Day.

Saint Michael and the Devil … a statue by Jacob Epstein at Coventry Cathedral (Photograph: Patrick Comerford)

Today’s Prayers (Sunday 22 February 2026, Lent I):

The theme this week (22-28 February 2026) in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is: ‘Behold, I make all things new!’ (pp 30-31). This theme is introduced today with Reflections by the Right Revd Jorge Pina Cabral Jorge, Diocesan Bishop of the Lusitanian Church (Portugal):

‘The prophetic vision of Saint John, “Behold, I make all things new! ” (Revelation 21: 5), will be the motto and challenge of an impulse for renewal and sustainable growth, for a more consequential Anglican and Christian witness on the Iberian Peninsula, with a desired openness and cooperation with other Anglican jurisdictions in Europe.

‘The two Iberian national churches -- the Spanish Reformed Episcopal Church (IERE) and the Lusitanian Church, Portugal (ILCAE) – are involved in a proposal for a new Anglican Province as a result of nearly 150 years of shared history. Together, the IERE and ILCAE serve communities across the main regions and cities, with ministries that support youth and women, provide social action, communication, and theological training, and build ecumenical and interfaith relationships.

‘In Portugal, specialised ministries include the Diaconia Secretariat dedicated to social intervention, particularly with immigrants. Also focused on social work, the Church’s two solidarity institutions (AETP in Gaia and the Sagrada Família Social Centre in Queluz) provide services to children and the elderly and support people in situations of economic vulnerability, providing meals, laundry, home help, etc.

‘Among the most important institutions and ministries in Spain are the Atilano Coco University Residence in Salamanca; the Anglican Pilgrim House in Santiago de Compostela; the religious bookshop that the Church runs in Malaga (Proyecto Logos) and the important Radio Anglicana ministry with over one million registered listeners.

‘The proposed vision is to move forward in unity and complete the process by 2030, the year in which these Iberian churches will celebrate the 150th anniversary of their founding synods.’

The USPG Prayer Diary today (Sunday 22 February 2026, Lent I) invites us to pray as we read and meditate on Matthew 4: 1-11.

‘Then the devil left him …’ (Matthew 4: 11) … a sculpture in the Llotja de la Seda or Silk Exchange in Valencia (Photograph: Patrick Comerford)

The Collect:

Almighty God,
whose Son Jesus Christ fasted forty days in the wilderness,
and was tempted as we are, yet without sin:
give us grace to discipline ourselves in obedience to your Spirit;
and, as you know our weakness,
so may we know your power to save;
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:

Lord God,
you have renewed us with the living bread from heaven;
by it you nourish our faith,
increase our hope,
and strengthen our love:
teach us always to hunger for him who is the true and living bread,
and enable us to live by every word
that proceeds from out of your mouth;
through Jesus Christ our Lord.

Additional Collect:

Heavenly Father,
your Son battled with the powers of darkness,
and grew closer to you in the desert:
help us to use these days to grow in wisdom and prayer
that we may witness to your saving love
in Jesus Christ our Lord.

Testerday’s Reflecgtions

Continued Tomorrow

‘ … and suddenly angels came and waited on him’ (Matthew 4: 11) … two angels by Eric Gill support a bishop’s coat-of-arms in Jesus College, Cambridge (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

Daily prayer in Ordinary Time 2025: 80, Monday 28 July 2025

‘The kingdom of heaven is like yeast that a woman took and mixed in with three measures of flour until all of it was leavened’ (Matthew 13: 33) … three trays of bread in a baker’s shop in Bologna (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church and this week began with the Sixth Sunday after Trinity (Trinity VI, 27 July 2025). Later this evening, I have a meeting of the trustees of a local charity in 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, today’s Gospel reading;

2, a reflection on the Gospel reading;

3, a prayer from the USPG prayer diary;

4, the Collects and Post-Communion prayer of the day.

‘The kingdom of heaven is like yeast that a woman took and mixed in with three measures of flour until all of it was leavened’ (Matthew 13: 33) … varieties of bread on a stall in a market in Thessaloniki (Photograph: Patrick Comerford)

Matthew 13: 31-35 (NRSVA):

31 He put before them another parable: ‘The kingdom of heaven is like a mustard seed that someone took and sowed in his field; 32 it is the smallest of all the seeds, but when it has grown it is the greatest of shrubs and becomes a tree, so that the birds of the air come and make nests in its branches.’

33 He told them another parable: ‘The kingdom of heaven is like yeast that a woman took and mixed in with three measures of flour until all of it was leavened.’

34 Jesus told the crowds all these things in parables; without a parable he told them nothing. 35 This was to fulfil what had been spoken through the prophet:

‘I will open my mouth to speak in parables;
I will proclaim what has been hidden from the foundation of the world.’

‘The kingdom of heaven is like a mustard seed that someone took and sowed in his field’ (Matthew 13: 31) … the Mustard Seed is a restaurant in a country house setting in Ballingarry, Co Limerick (Photograph: Patrick Comerford)

This morning’s reflection:

Have you ever found yourself lost for words when it comes to describing a beautiful place you have visited?

If you have ever been to the Bay of Naples or Sorrento, how would you describe what you have seen to someone who has never travelled very far beyond where they live?

You might try comparing the first glimpse of Vesuvius with looking at Carrigtwohill, Croagh Patrick or the Great Sugarloaf … but that hardly describes the experience of climbing the rocky path, looking into the caldera, or getting a whiff of that sulphuric smell.

You might want to compare the Bay of Naples with the vista in Dingle Bay or across Dublin Bay from the Dart passing through Killiney … but does that reflect the majestic scope of any one of these views?

You might want to compare the church domes of Venice or the Greek islands with the great copper dome in Rathmines … but that goes nowhere near describing the intricate artwork on those Italian domes or the impact on the Greek skyline.

You might compare the inside of the duomo in Florence with the inside of your favourite parish church … but you know you are getting nowhere near what you want to say.

And as for Capri … what other island conveys the romantic allure of Capri?

Comparisons never match the beauty of any of the places that offer us a snatch or glimpse of heaven.

And yet, we know that the photographs on our phones – no matter how good they seem to be when we are taking them – never do justice to the places we have been when we get back home.

We risk becoming bores either by trying to use inadequate words or inadequate images to describe experiences that we can never truly share with people unless they go there, unless they have been there too.

I suppose that helps to a degree to understand why Jesus keeps on trying to grasp at images that might help the Disciples and help us to understand what the Kingdom of God is like.

Christ tries to offer us a taste of the kingdom in this reading, as he continues to speak in parables. The two parables in today’s reading – the Parable of the Mustard Seed and the Parable of the Yeast – are really similes that must have seemed incredible on the day because of Christ’s use of exaggeration and hyperbole.

A mustard seed is very small, but it grows into a large shrub, rather than a tree. Birds do not nest in it.

Bread made with three measures of flour would feed 100 people, so once again we have hyperbole. The Kingdom of God will grow from small beginnings to something beyond our measure or imagination.

We have a romantic imagination that confuses gardens with Paradise, and Paradise with the Kingdom of Heaven. But perhaps that is a good starting point, because I have a number of places where I find myself saying constantly: ‘This is a little snatch of heaven.’ They include:

• the road from Cappoquin out to my grandmother’s farm in West Waterford.

• the train journey from outside Ferns to Wexford, along the banks of the River Slaney.

• the view from Stowe Pool across to Lichfield Cathedral at sunset.

walking along Cross in Hand Lane on the north fringe of Lichfield.

• the Backs in Cambridge.

• sunset at the Fortezza in Rethymnon on the Greek island of Crete.

• the sights and sounds on some of the many beaches I like to walk on in Ireland and in Greece.

I could go on. The Kingdom of Heaven must be so like so many of these places where I find myself constantly praising God and thanking God for creation.

But … but it’s not just that. And I start thinking that Christ does more than just paint a scene when he describes the kingdom of heaven.

Later today, you might challenge yourself to think of three places, three gifts in God’s creation, that offer glimpses of the Kingdom of Heaven, and to think of three actions that symbolise Christ’s invitation into the Kingdom of Heaven.

Give thanks for these small seeds or fistfuls of yeast, and share them with someone you love and cherish.

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An afternoon walk last Friday along Cross in Hand Lane in Lichfield (Photograph: Patrick Comerford, 2025)

Today’s Prayers (Monday 28 July 2025):

The theme this week (27 to 2 August) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Reunited at Last’. This theme was introduced yesterday with a programme update from Raja Moses, Programme Coordinator, Diocese of Durgapur, Church of North India.

The USPG prayer diary today (Monday 28 July 2025) invites us to pray:

Heavenly Father, bless the Diocese of Durgapur of the Church of North India, and all who work to combat human trafficking. Equip them with wisdom, resources and perseverance to set your people free.

The Collect:

Merciful God,
you have prepared for those who love you
such good things as pass our understanding:
pour into our hearts such love toward you
that we, loving you in all things and above all things,
may obtain your promises,
which exceed all that we can desire;
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.

Post Communion Prayer:

God of our pilgrimage,
you have led us to the living water:
refresh and sustain us
as we go forward on our journey,
in the name of Jesus Christ our Lord.

Additional Collect:

Creator God,
you made us all in your image:
may we discern you in all that we see,
and serve you in all that we do;
through Jesus Christ our Lord.

Yesterday’s reflection

Continued tomorrow

Looking across Stowe Pool to Lichfield Cathedral after sunset (Photograph: Patrick Comerford, 2025)

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

Daily prayer in Lent 2025: 32, Saturday 5 April 2025

Christ and Nicodemus depicted in a window in Saint Mary de Castro Church, Leicester (Photograph: Patrick Comerford, 2024)

Patrick Comerford

We are about to enter the last two weeks of Lent, and tomorrow is the Fifth Sunday in Lent (Lent V), sometimes still known as Passion Sunday. I am hoping to attend the pop-up café and Easter Market at the Greek Orthodox Church community hall in Stony Stratford later this morning, before going to Milton Keynes University Hospital to return the heart monitor that was fitted to me on Thursday afternoon.

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.

Christ is laid in the tomb by Nicodemus, from the Stations of the Cross in the Chapel of Saint John’s Hospital, Lichfield (Photograph: Patrick Comerford)

John 7: 40-52 (NRSVA):

40 When they heard these words, some in the crowd said, ‘This is really the prophet.’ 41 Others said, ‘This is the Messiah.’ But some asked, ‘Surely the Messiah does not come from Galilee, does he? 42 Has not the scripture said that the Messiah is descended from David and comes from Bethlehem, the village where David lived?’ 43 So there was a division in the crowd because of him. 44 Some of them wanted to arrest him, but no one laid hands on him.

45 Then the temple police went back to the chief priests and Pharisees, who asked them, ‘Why did you not arrest him?’ 46 The police answered, ‘Never has anyone spoken like this!’ 47 Then the Pharisees replied, ‘Surely you have not been deceived too, have you? 48 Has any one of the authorities or of the Pharisees believed in him? 49 But this crowd, which does not know the law – they are accursed.’ 50 Nicodemus, who had gone to Jesus before, and who was one of them, asked, 51 ‘Our law does not judge people without first giving them a hearing to find out what they are doing, does it?’ 52 They replied, ‘Surely you are not also from Galilee, are you? Search and you will see that no prophet is to arise from Galilee.’

Nicodemus and Joseph of Arimathea, watched by the Virgin Mary, lay the Body of Christ in the tomb … Station XIV in the Stations of the Cross in Saint Mel’s Cathedral, Longford (Photograph: Patrick Comerford)

Today’s Reflection:

Holy Week begins in just over a week, when we remember the events leading to the passion, death and resurrection of Jesus. The Gospel readings have started to have a more ominous tone, and in the Gospel at the Eucharist today (John 7: 40-52), we continue to hear how he was opposed and rejected by people who wanted to arrest him.

In today’s reading, we hear how Nicodemus challenged the ways in which the religious leaders of the day were plotting pursuing Jesus and seeking to arrest him. Nicodemus only appears in Saint John’s Gospel, and this is the second of his three appearances.

Earlier in this Gospel, Nicodemus had lengthy conversations with Jesus in the dark (see John 3: 14-21). He is a leading Jew of the day, a Pharisee and a rabbi, a doctor of the law, a member of the ruling Sandhedrin. He comes to visit Jesus at night, and he comes with a bundle of questions.

But, despite his erudite learning, he finds it difficult to understand the answers Christ gives to his questions. Yet, it is all so simple: ‘God so loved the world …’ (John 3: 16).

In fact, what Jesus says is deeply profound. The Greek mathematician and philosopher Pythagoras was born on the island of Samos, the neighbouring island of Patmos, the island where Saint John spent his time in exile.

Pythagoras is best known for his calculations about right-angle triangles. But he also provides an insight into one of the key concepts in Saint John’s writings. His understanding of the cosmos (κόσμος) includes the earth, the planets, the stars, the whole created order – ideas derived from Pythageros of Samos.

It is as though everything is wrapped into and lives within God’s skin. To put it more simply, we live in God’s womb, and it is there that God loves us. It is not that God so loved the saved, or men, or humanity, or even the world. What Christ says is that God so loved the cosmos, the whole created order, that he gave, or rather sent, his only-begotten Son.

Nicodemus is a little nonplussed, but he comes back again and again, a second time (John 7: 45-51) and a third time (John 19: 39-42), and his third encounter is on Good Friday. From someone who was questioning first of all, and was so afraid that he comes to talk to Christ in the dark, Nicodemus moves on in Chapter 7 to become someone brave enough to speak up against the plot to arrest Jesus.

Then later, in Chapter 19, Nicodemus comes to anoint the body of Christ after he has been taken down from the Cross. When Christ dies on the Cross, and the women come to bury him, Joseph of Arimathea provides the grave (Matthew 27: 57; Mark 15: 43; Luke 23: 50-56; John 19: 39-40). Nicodemus steps forward to provide the customary embalming spices, and he assists the women in preparing the body of Christ for burial (John 19: 39-42).

Nicodemus brings a mixture of myrrh and aloes, estimated at about 33 kg, to embalm Christ’s body. In his book Jesus of Nazareth: Holy Week, the former Pope Benedict XVI observes that ‘the quantity of the balm is extraordinary and exceeds all normal proportions. This is a royal burial.’

So, in the story of Nicodemus, we find birth is linked with death, new birth is linked with new life, and before darkness falls Nicodemus really comes to possess the Body of Christ, to hold the Body of Christ in his hands, and in anointing him to recognise him as priest, prophet and king.

The faith and discipleship of Nicodemus develop slowly over the passage of time in Saint John’s Gospel – from fear and questioning, to bravery and speaking up, to acting and wanting to hold for himself the Body of Christ.

If being a priest is about presenting God through Christ to the world in word and sacrament, and presenting the world through Christ to God in word and sacrament, then Nicodemus both receives and presents the Body of Christ, in a very Eucharistic way, and is a model for priesthood.

Sometimes, when I have taken hold of the Holy Communion, both presiding and as a recipient, I find myself kissing my hands afterwards. To hold the Body of Christ, as Nicodemus does, is, paradoxically, both an awesome and a liberating experience, not just tinged but filled with love.

Has Christ taken hold of you?

Have you taken hold of Christ?

The statue of Pythagoras by Nikolaos Ikaris (1989) on the harbour front in Pythagóreio on the Greek island of Samos (Photograph: Patrick Comerford)

Today’s Prayers (Saturday 5 April 2025):

The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), has been ‘Inspiration of the Holy Spirit.’ This theme was introduced last Sunday with Reflections by the Revd Rock Higgins, Rector of Saint James the Less Episcopal Church, Ashland, Virginia, and the Triangle of Hope Youth Pilgrimage Lead for the Diocese of Virginia.

The USPG Prayer Diary today (Saturday 5 April 2025) invites us to pray reflecting on these words:

‘So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation’ (II Corinthians 5: 17-18).

The Collect:

Merciful Lord,
absolve your people from their offences,
that through your bountiful goodness
we may all be delivered from the chains of those sins
which by our frailty we have committed;
grant this, heavenly Father,
for Jesus Christ’s sake, our blessed Lord and Saviour,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post Communion Prayer:

Lord God,
whose blessed Son our Saviour
gave his back to the smiters
and did not hide his face from shame:
give us grace to endure the sufferings of this present time
with sure confidence in the glory that shall be revealed;
through Jesus Christ our Lord.

Additional Collect:

Merciful Lord,
you know our struggle to serve you:
when sin spoils our lives
and overshadows our hearts,
come to our aid
and turn us back to you again;
through Jesus Christ our Lord.

Collect on the Eve of Lent V:

Most merciful God,
who by the death and resurrection of your Son Jesus Christ
delivered and saved the world:
grant that by faith in him who suffered on the cross
we may triumph in the power of his victory;
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 Reflection

Continued Tomorrow

Jesus is laid in the tomb … Nicodemus is included in the tableau by Vincenzo Onofri in the Basilica of San Petronio in Bologna (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