Showing posts with label Creation. Show all posts
Showing posts with label Creation. Show all posts

03 July 2025

‘The One and The Many’:
a sculptor’s exploration of
creation and imagination
in the heart of Fitzrovia

‘The One and The Many’ is a large sculpture by Peter Randall-Page beside the recently-restored Fitzrovia Chapel in London (Photograph: Patrick Comerford, 2025)

Patrick Comerford

I was recalling earlier this week my visit to the recently-restored Fitzrovia Chapel in Pearson Square, off Mortimer Street in London. In a sunny corner, beside the chapel and beneath the tall blocks of a new development, ‘The One and The Many’ is a large sculpture by Peter Randall-Page reminding us of humanity’s shared search for the meaning of creation and our origins.

Peter Randall-Page sculpted ‘The One and The Many’ ten years ago (2015) from a naturally eroded Bavarian granite boulder, weighing 25 tonnes and measuring 3519 x 2240 x 2065 mm and inscribed over its entire surface with marks carved in low relief.

‘The One and The Many’ is primarily a celebration of human ingenuity and imagination. ‘Our ability to convey meaning to one another, through time and space, by making marks has revolutionised human culture and society,’ Peter Randall-Page has said. ‘The human desire to make the world meaningful seems to be ubiquitous and intrinsic to our very nature.’

Embracing many cultures, his sculpture is in the heart of Fitzrovia, an area with a rich and vibrant cultural history and thriving creative community.

It is inscribed with many of the world’s scripts and symbols, from the writings of ancient Babylonia to Mongolian ‘ornamental’ seal script. They recount stories of the creation in poetic musings, sacred scriptures and epic tales of our origins.

Almost all cultures and languages across time have creation myths and narratives that seek to explain how our world came into being, and this leap of imagination illustrates the essence of creativity across many cultures and languages. One of the earliest uses of written language was almost certainly to set down these stories by making marks on clay, papyrus and vellum.

Based on scholarly advice and artistic preferences, Peter Randall-Page chose over 30 variations on the creation myth from around the world. He included writing systems from the earliest cuneiform script in ancient Mesopotamia 5,000 years ago to modern languages. The selected texts from ancient and modern writings were then arranged and inscribed onto the vast boulder, in effect the earth itself.

The texts themselves are creation stories from various cultures, each conveyed in their own writing systems, and the chosen lines speak of cosmology and the material and poetical formation of the universe in a variety of cultures.

There are quotations and texts in Minoan Linear A from Crete, Sanskrit, Japanese, Cyrillic, Ogham Irish Script, Korean, Mongolian, Ancient Greek, Hebrew, Latin, Lycian and Arabic, to name but a few.

He tried to avoid pictograms and hieroglyphics, preferring to concentrate on writing as abstract mark making. He has included Braille and Morse Code, but not musical notation or mathematical symbols. A quotation from Samuel Beckett’s play Endgame is represented in Morse Code, and a quotation from Jorge Luis Borges’s short story ‘God’s Script’ is written in Braille.

In this way, ‘The One and The Many’ is an exploration of the ways we have contemplated, through a wealth of poetic musings and epic narratives, the theme of ‘In the beginning’, and it is also a celebration of human ingenuity and imagination.

Our human ability to convey meaning to one another through time and space, by making marks has revolutionised human culture. In Peter Randall-Page’s own words, ‘These myths and legends have been distilled by a kind of “cultural natural selection” over countless generations and as such they often tell us more about the human condition; our hopes and fears, than about literal cosmology.’

The naturally eroded boulder chosen for the sculpture is a fragment of solidified magma, the material the planet is made of. Its overall form is the result of innumerable chance events over a geological timescale stretching back to the creation of the Earth itself.

Peter Randall-Page has and international reputation for his large-scale sculptures, drawings and prints inspired by geometric forms and patterns from nature. He has undertaken numerous large-scale commissions and exhibited widely. He was elected a Royal Academician in 2015. His work is held in public collections world-wide, including the Tate Gallery, the British Museum and the Eden Project.

His sculpture ‘After the Winter’ was bought in 1981 by the Milton Keynes NHS Trust in anticipation of the opening of the new hospital. To this day, it is situated in a small courtyard space near the Eaglestone Restaurant, one of many that offer a quiet oasis at the hospital.

‘The One and The Many’ is permanently located at Fitzroy Place, Pearson Square, off Mortimer Street, London, and was commissioned by Exemplar and Aviva, developers of Fitzroy Place and project managed by Patrick Morey-Burrows of ArtSource.

• A dedicated website theoneandthemany.co.uk gives more background on the project as well as translations of the inscribed texts.

‘The One and The Many’ is a celebration of human ingenuity and imagination (Photograph: Patrick Comerford, 2025)

26 April 2025

Daily prayer in Easter 2025:
7, Saturday 26 April 2025,
Saturday in Easter Week

The Paradise, inspired by a Byzantine fresco created by Theophanes of Crete in 1527 in Meteora, Greece … seen in a shopfront on Mavrokordatou Alexandrou street in Reththymnon, Crete, at Easter (Photograph: Patrick Comerford, 2025)

Patrick Comerford

Our Easter celebrations continue in the Church Calendar, and tomorrow is the Second Sunday of Easter (Easter II).

I am probably going to spend a large part of today watching the funeral of Pope Francis on television news channels. However, 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.

Μη μου άπτου, ‘Noli me Tangere’ … the Risen Christ appears to Saint Mary Magdalene (Mark 16: 9) … a fresco in the Church of Saint Constantine and Saint Helen in Rethymnon (Photograph: Patrick Comerford, 2025)

Mark 16: 9-15 (NRSVA):

9 Now after he rose early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. 10 She went out and told those who had been with him, while they were mourning and weeping. 11 But when they heard that he was alive and had been seen by her, they would not believe it.

12 After this he appeared in another form to two of them, as they were walking into the country. 13 And they went back and told the rest, but they did not believe them.

14 Later he appeared to the eleven themselves as they were sitting at the table; and he upbraided them for their lack of faith and stubbornness, because they had not believed those who saw him after he had risen. 15 And he said to them, ‘Go into all the world and proclaim the good news to the whole creation.’

The Risen Christ appears to the myrrh-bearing women (see Mark 16: 4-7) … a fresco in the Church of Saint Constantine and Saint Helen in Rethymnon (Photograph: Patrick Comerford, 2025)

Today’s Reflection:

This morning’s Easter Gospel reading at the Eucharist (Mark 16: 9-15) is part of what is known as ‘the Longer Ending of Mark’ and this section and the remaining verses in Saint Mark’s Gospel are often placed in parentheses in many modern translations of the Bible.

Mark 16 begins after the sabbath has ended, with Mary Magdalene, Mary the mother of James, and Salome buying spices to bring to the tomb next morning to anoint Jesus’ body. When they arrive, the see the stone has been rolled away, the tomb is open, and a young man dressed in a white robe announces that Jesus has been raised from the dead (verses 1-6).

The two oldest manuscripts of Mark 16 conclude with verse 8, which ends with the women fleeing from the empty tomb and saying nothing to anyone, ‘for they were afraid’.

The longer ending tells of three separate appearances of the Risen Christ: 1 his appearance early on the first day of the week to Mary Magdalene, who goes and tells the mourning disciples who do not believe her; 2, his appearance later that day to the two walking into the country, on the road to Emmaus, who go too and tell the others, although they refuse to believe them; and 3, a later appearance to remaining eleven of the twelve as they are eating at the table.

It is interesting that this reading places the first meal of the Risen Christ with disciples not at the inn in Emmaus, as in Wednesday’s reading (Luke 24: 13-35), nor by the shore of Tiberias, as in yesterday’s reading (John 21: 1-14), but at the table, perhaps in the ‘Upper Room’.

At the table, Jesus is critical of the disciples for their lack of faith and stubbornness, and because they had not believe the women who saw him after he had risen, or the two people who met him on the road.

As this is a post-resurrection narrative, we must understand Jesus becoming present at the table as a way of understanding how Christ becomes present among us at the table when we eat and drink together at the Eucharist.

In the Eucharist, I am challenged constantly to face the ways in which my faith is inadequate and the so many ways in which I am stubbornly set in my ways and in my prejudices. Yes, Jesus upbraids for all this, yet he becomes present at the table, and he welcomes me and I welcome him.

He upbraids me when I am complicit in the church looking into itself, being turned in on itself, too concerned with its own inner workings, and refusing to listen to the voice of women, the voice of those who find themselves outside the boundaries and yet have seen the living Lord, the Risen Christ.

Christ tells them the way forward is to move from looking inward to looking out. He tells them, ‘Go into all the world and proclaim the good news to the whole creation’ (verse 16).

Sending out is the act of mission. The original Greek phrases here show that the disciples are sent out in mission not to those like me, not to those who are the ‘saved’, the ‘chosen’ or the ‘elect’, not even to the whole of humanity or into ‘all the world’, as the NRSV recalls. The Greek text is all embracing: we are sent out into the whole cosmos or universe (κόσμον ἅπαντα), and out into the whole created order (πάσῃ τῇ κτίσει).

Creation is not an added-on dimension of mission, but integral to the Church’s theology of mission. The fifth of the five marks of mission accepted throughout the Anglican Communion is: ‘To strive to safeguard the integrity of creation and sustain and renew the life of the earth.’

In the Orthodox Church, care for the creation has become the defining hallmark of Patriarch Bartholomew. ‘Ecology is not a political or economic issue,’ the Ecumenical Patriarch said earlier this month. ‘It is mainly a spiritual and religious issue because God created and gave it to us to protect it, to cultivate it, to use it, but not to abuse it. This is the spiritual dimension of ecology.’

Pope Francis, in his encyclical Laudato sí on care for our common home, made creation and the environment an important agenda item in all theological and ecumenical dialogue.

Perhaps the greatest ecumenical dialogue has yet to take place, and concerns not our differences on doctrine, liturgy and church order, but how must fulfil the commission from the Risen Christ: ‘Go into all the world and proclaim the good news to the whole creation’ (Mark 16: 15).

Χριστὸς ἀνέστη!
Christ is Risen!


‘Go into all the world and proclaim the good news to the whole creation’ (Mark 16: 15) … spring blooms on the street leading to Pavlos Beach in Platanias, near Rethymnon (Photograph: Patrick Comerford, 2025)

Today’s Prayers (Saturday 26 April 2025, Saturday in Easter Week):

‘Cross-Cultural Mission at Manchester Airport’ provided 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). This theme was introduced on Easter Day with reflections by the Revd Debbie Sawyer, Pastoral Chaplain in the Church in Wales and Airport Chaplain, Manchester.

The USPG Prayer Diary today (Saturday 26 April 2025, Saturday in Easter Week) invites us to pray:

We pray for everyone working around the globe who assist in repatriations from country to country as families are reunited following extended separation often after many years apart.

The Collect:

Lord of all life and power,
who through the mighty resurrection of your Son
overcame the old order of sin and death
to make all things new in him:
grant that we, being dead to sin
and alive to you in Jesus Christ,
may reign with him in glory;
to whom with you and the Holy Spirit
be praise and honour, glory and might,
now and in all eternity.

The Post-Communion Prayer:

God of Life,
who for our redemption gave your only-begotten Son
to the death of the cross,
and by his glorious resurrection
have delivered us from the power of our enemy:
grant us so to die daily to sin,
that we may evermore live with him in the joy of his risen life;
through Jesus Christ our Lord.

Additional Collect:

God of glory,
by the raising of your Son
you have broken the chains of death and hell:
fill your Church with faith and hope;
for a new day has dawned
and the way to life stands open
in our Saviour Jesus Christ.

Collect on the Eve of Easter II:

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.

Yesterday’s Reflections

Continued Tomorrow

‘When the Sabbath was over … very early on the first day of the week' (Mark 16: 1-2) … walking through the streets of Rethymnon in the dark (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

04 October 2024

Daily prayer in Ordinary Time 2024:
146, Friday 4 October 2024

A sculpture at Gormanston College, Co Meath, marking the 800th anniversary of the birth of Saint Francis of Assisi in 1982 (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar. The week began with the Eighteenth Sunday after Trinity (Trinity XVIII), and the Church Calendar today celebrates Saint Francis of Assisi (1226), Friar, Deacon, Founder of the Friars Minor.

Today is also the last day of Creationtide or the Season of Creation in the Church Calendar, which began on 1 September, the beginning of the Church Year in the Orthodox Church and end on the feast of Saint Francis of Assisi.

I have a busy day ahead, including a dental appointment in Stony Stratford early this afternoon. But, before today begins, I am taking some quiet time this morning to give thanks, and for reflection, prayer and reading 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.

A mediaeval carved statue of Saint Francis of Assisi in the ruins of the Franciscan Friary in Askeaton, Co Limerick (Photograph: Patrick Comerford)

Luke 12: 22-34 (NRSVA):

22 He said to his disciples, ‘Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear. 23 For life is more than food, and the body more than clothing. 24 Consider the ravens: they neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them. Of how much more value are you than the birds! 25 And can any of you by worrying add a single hour to your span of life? 26 If then you are not able to do so small a thing as that, why do you worry about the rest? 27 Consider the lilies, how they grow: they neither toil nor spin; yet I tell you, even Solomon in all his glory was not clothed like one of these. 28 But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, how much more will he clothe you – you of little faith! 29 And do not keep striving for what you are to eat and what you are to drink, and do not keep worrying. 30 For it is the nations of the world that strive after all these things, and your Father knows that you need them. 31 Instead, strive for his kingdom, and these things will be given to you as well.

32 ‘Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom. 33 Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. 34 For where your treasure is, there your heart will be also.’

Rosh Hashanah traditions include round challah bread studded with raisins and apples dipped in honey that symbolise wishes for a sweet year

‘The Birthday of the Universe’

Rosh Hashanah (רֹאשׁ הַשָּׁנָה‎), the Jewish New Year, celebrates the birthday of the universe, the day God created Adam and Eve. This year, Rosh Hashanah 5785 began on Wednesday evening at sundown on the eve of Tishrei 1 (2 October 2024) and ends this evening after nightfall on Tishrei 2 (4 October 2024). Together with Kol Nidrei next Friday (11 October) and Yom Kippur (Saturday 12 October), this is part of the Yamim Nora’im, the Days of Awe or High Holidays, and the 10 Days of Repentance.

Most synagogues and Jewish communities held Erev Rosh Hashanah services on Wednesday and Rosh Hashanah services yesterday (Thursday). The central observance of Rosh Hashanah is blowing the shofar (ram’s horn), normally blown in synagogues as part of today’s services.

Rosh Hashanah traditions include round challah bread studded with raisins and apples dipped in honey, as well as other foods that symbolise wishes for a sweet year. Other Rosh Hashanah observances include candle lighting in the evenings and refraining from creative work.

Today is the second day of Rosh Hashanah, when the services are very similar to the day before, except that the Torah reading and haftarah are different. Instead of readings about the births of Isaac and Samuel, the readings are about the binding of Isaac and God’s love for us, and certain piyyutim (liturgical poems) in the repetition of the Amidah are changed.

Rosh Hashanah leads right into Shabbat, so people not make Havdalah this Friday night. Instead, they just make Havdalah on Saturday night after Shabbat has ended.

A mediaeval carved statue of Saint Francis of Assisi in the ruins of the Franciscan Friary in Ennis, Co Clare (Photograph: Patrick Comerford)

Today’s Reflection:

I spent much of last Friday afternoon with former schoolfriends, celebrating 55 years since we left school at Gormanston College in Co Meath. Over 30 or more 70-somethings gathered together for a long and lingering lunch in Peploe’s restaurant at Saint Stephen’s Green, Dublin, at a lunch organised mainly by Frank Hunt and Russell Shannon.

We last gathered for a lunch like this five years ago, in 2019, when we marked 50 years since leaving Gormanston. There were sad but grateful memories of those who could not join us for lunch, and we remembered those we know who died in the past year, including John McCarthy and Tom Lappin. But the afternoon was also filled with memories of what were largely happy school days, and how well we were prepared to go out into the world. Some of us also remembered, with gratitude, the Franciscan values that were added on to us by the friars at Gormanston in the 1960s.

Today is the feast of Saint Francis of Assisi. This day is popular for blessing the animals and also marks the end of ‘Creation Time’ in many parts of the Church.

I was reminded of Saint Francis and his values when I lived close to the Friary in Wexford, during my time at Sidney Sussex College, Cambridge, which was founded on the site of a Franciscan friary, and throughout my five years when I lived in Askeaton, Co Limerick, as priest-in-charge of the Rathkeale Group of Parishes, and regularly visited the ruins of the Franciscan friary and its beautiful cloisters, with a mediaeval carved image of Saint Francis of Assisi.

Apart from figures in the Biblical figures, Saint Francis may be the most popular saint in the Church, and he is loved in the all the churches.

He has inspired Pope Francis, who took the saint’s name when he was elected Pope in 2013. Like Saint Francis, Pope Francis washes the feet of women prisoners each year on Maundy Thursday and he has visited a soup kitchen in Assisi.

Saint Francis was born in Assisi in Italy around 1181, and he was baptised with the name Giovanni (for Saint John the Baptist). But his father changed the boy’s name to Francesco because he liked France.

As a young boy and a teenager, Francesco di Bernardone was a rebel. He dressed oddly, spent much of his time alone and quarrelled with his father.

His father expected him to take over the family business. But young Francis was too much of a rebel. All that began to change when he was taken prisoner in 1202 during a war. When he was freed, he was seriously ill, and while he was recovering he had a dream in which he was told ‘to follow the Master, not the man.’

He turned to prayer, penance and almsgiving. One day while praying, he said, God called him to ‘repair my house.’ In 1206, he sold some valuable cloth from his father’s shops to rebuild a run-down church of San Damiano.

His father dragged the young man before the religious authorities, and that was that, finally, for Francis and his father.

Francis turned his back on all that wealth, became a friar, put his complete trust in God, and made his home in an abandoned church. He wore simple clothes, looked after the lepers, made friends with social outcasts and embraced a life of no possessions.

Others joined him, and so began the story of the Franciscans.

Saint Francis is said to have once told his followers, ‘Preach the gospel, and if necessary, use words.’ In other words, people are more likely to see what we believe in what we do rather than believe us because of what we say.

The widely known ‘Prayer of Saint Francis’ has also been attributed to Saint Francis:

Lord, make me an instrument of your peace;
where there is hatred, let me sow love;
where there is injury, pardon;
where there is discord, union;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
and where there is sadness, joy.

O Divine Master,
grant that I may not so much seek to be consoled, as to console;
to be understood, as to understand;
to be loved, as to love;
for it is in giving that we receive,
it is in pardoning that we are pardoned,
and it is in dying that we are born to eternal life. Amen.


Saint Francis celebrated God’s creation, and his most famous poem is his ‘Canticle of the Sun.’ He also organised the first Crib to celebrate Christmas.

Two years before his death, the Franciscan friars first arrived in England 800 years ago, in 1224, and soon spread to Ireland.

Saint Francis was 44 when he died on the evening of 3 October 1226. By then, his order had spread throughout western Christendom.

Last Friday, I recalled 78 names from my school year in Gormanston in 1969, and already 15 have died – almost 1 in 5 or 20 per cent. Our class year remembered with affection last week are:

William Barrett, + Hillary Barry, Michael Bolger, Brian Brady, Aidan Brosnan, + Derek Browne, Henry Browne, Peter Burke, Patrick Cassidy, Seamus Claffey,

Patrick Comerford, Justin Connolly, Breen Coyne, Thomas Delaney, David Dennehy, Michael Dervan, Gerald Dick, Frank Domoney, Paul Egan, + Donal Geaney,

Michael Geraghty, John Grogan, Richard Hayes, Michael Hickey, Liam Holmes, John Horgan, Frank Hunt, Stephen Kane, + Paul Keatings, Noel Keaveney,

Thomas Keenan, Bernard Kelly, John Kelly, David Kerrigan, + Tom Lappin, Malachy Larkin, + Cyril Lynch, David Lynch, Liam Lynch, + John McCarthy,

Alfred McCrann, Brian McCutcheon, Harold McGahern, Pat McGowan, + Donal McGrath, + Joe McGuinness, + Niall McMahon, Kieran McNamee, James Madden, Seamus Moloney,

Francis Moran, + James Moran, Peter Morgan, + Raymond Murphy, Paul Nolan, Kevin O’Brien, Dermot O’Callaghan, Dessie O’Connor, William O’Connor, James O’Dea,

Dermot O’Donoghue, + Tim O’Driscoll, Dermott O’Flanagan, Joseph O’Keeffe, Donal O’Mahony, + Michéal O Morain, Sean O’Meara, Joe O’Neill, John O’Reilly, George Pratt,

Dermot Rainey, Sean Regan, Noel Reilly, Russell Shannon, Paul Smith, + Maurice Sweeney, Donagh Tierney, Michael Walsh.

Gormanston College, Co Meath … in among the 6C year on 27 June 1969, 55 years ago

Today’s Prayers (Friday 4 October 2024, Saint Francis of Assisi):

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), is ‘One God: many languages.’ This theme was introduced on Sunday in reflections by Rachel Weller, Communications Officer, USPG.

The USPG Prayer Diary today (Friday 4 October 2024, Saint Francis of Assisi) invites us to pray:

We give thanks to all who facilitate translation. Opening dialogues and building relationships between people and churches of different languages.

The Collect:

O God, you ever delight to reveal yourself
to the childlike and lowly of heart:
grant that, following the example of the blessed Francis,
we may count the wisdom of this world as foolishness
and know only Jesus Christ and him crucified,
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 Francis
that he 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.

Yesterday’s reflection

Continued tomorrow

Saint Francis at the gates into Gormanston College, Co Meath (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

The year of 1969 remembers Gormanston 55 years later at lunch in Peploe’s in Dublin Dublin last week (Photograph: Patrick Comerford, 2024)

07 September 2024

Daily prayer in Ordinary Time 2024:
120, Saturday 7 September 2024

‘While Jesus was going through the cornfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSVA) … cornfields near Lismore, Co Waterford (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar and tomorrow is the Fifteenth Sunday after Trinity (Trinity XV, 8 September 2024).

Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading 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 12 loaves of shewbread or Bread of the Presence depicted in a fresco in the 17th century Kupa Synagogue in Kraków (Photograph: Patrick Comerford)

Luke 6: 1-5 (NRSVA):

6 One sabbath while Jesus was going through the cornfields, his disciples plucked some heads of grain, rubbed them in their hands, and ate them. 2 But some of the Pharisees said, ‘Why are you doing what is not lawful on the sabbath?’ 3 Jesus answered, ‘Have you not read what David did when he and his companions were hungry? 4 He entered the house of God and took and ate the bread of the Presence, which it is not lawful for any but the priests to eat, and gave some to his companions?’ 5 Then he said to them, ‘The Son of Man is lord of the sabbath.’

‘While Jesus was going through the cornfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSVA) … cornfields near Stoke Bruerne, Northamptonshire, with the tower of Saint Mary’s Church in the background (Photograph: Patrick Comerford, 2024)

Today’s Reflections:

There are two minor details that continue to puzzle me about this morning’s Gospel reading (Luke 6: 1-5).

On this Saturday morning, I am slightly puzzled about the timing or the day when this event takes place. The NRSV and NIV translations refer to ‘one sabbath’, although footnotes explain that other ancient authorities read ‘on the second first sabbath.’ The KJV and similar translations refer to ‘the second sabbath after the first’.

But the KJV is based on the Textus Receptus, and the phrase in question, ἐν σαββάτῳ δευτεροπρώτῳ (en sabbáto deuteropróto) only exists in the Textus Receptus, a later text, and not in the earlier manuscripts or the critical versions. The phrase is omitted by many manuscripts, including the Codex Sinaiticus and the Codex Vaticanus.

In any case, what day did this event occur on?

When was ‘the second first sabbath’ or ‘the second sabbath after the first’?

Is the second sabbath after the first not the third sabbath?

Because the Greek word δευτερόπρωτος (deuteróprotos) is limited to Luke 6: 1, it is not found in all the manuscripts – or in other, contemporary Greek texts – and it is difficult to define and impossible to agree on.

One suggestion is that it refers to the Sabbath following the first day of Passover or Pascha, the Festival of Unleavened Bread. Some of the other efforts to provide explanations include:

• the first Sabbath in the second year of a seven-year cycle comprising the period from one Sabbatical year to the other;
• the first Sabbath after the second day of Passover;
• the second Sabbath after the Passover has taken place;
• the first of the seven Sabbaths the people were to ‘count unto’ themselves from ‘the morrow after the sabbath’ until Pentecost (see Leviticus 23: 15);
• the first Sabbath in the Jewish religious calendar of the time – about the middle of March;
• the Sabbath during Shavuot, the Feast of Weeks;
• the first Sabbath in the civil year – about the middle of September;
• the Sabbath for the presentation of the second offering of the first fruits;
• or, simply, some ‘technical expression of the Jewish calendar’ – without asking or explaining what that may be.

Indeed, the term δευτερόπρωτος (deuteroprotos) is an awkward, clunky combination of the words δεύτερος (deuteros, ‘second’) and πρω̑τος (protos, ‘first’). Its use may point to unskilful work and textual emendation on the part of copyists. If so, then it is not necessary to try unravel this conundrum.

The phrase has confounded scholars from as early as the fourth century, when Jerome, in a letter to Nepotianus, confesses that he consulted Saint Gregory of Nazianzus, and was unable to determine what the phrase meant:

‘My teacher, Gregory of Nazianzus, when I once asked him to explain Luke’s phrase σάββατον δευτερόπρωτον, that is ‘the second-first Sabbath,’ playfully evaded my request saying: ‘I will tell you about it in church, and there, when all the people applaud me, you will be forced against your will to know what you do not know at all. For, if you alone remain silent, everyone will put you down for a fool’ (Jerome, Letter LII, 2).

I suppose I may simply accept it is not essential that we know the precise meaning of this calendar term. It is more important to get to heart of what this story is about.

The second minor detail that continues to puzzle me about this morning’s Gospel reading is why Luke’s account does not include a peculiar detail in Saint Mark’s version of this event (Mark 2: 23-30).

In Saint Mark’s account, Jesus and his disciples are criticised for ‘harvesting grain’ on the Sabbath. They are simply plucking some heads of grain to munch on as they walk through a grainfield (verse 23). When the disciples are challenged about what they are doing on the Sabbath, Jesus cites an event in I Samuel 21: 1-6, and refers to a time when ‘Abiathar was high priest’.

In that event, David and his men ate the 12 loaves of shewbread from the tabernacle in Nob. David approaches Ahimelech the priest in Nob and asks for food for his men They were on the run from King Saul, but David keeps that fact from Ahimelech. Ahimelech gives David some of the ‘bread of the Presence’ (verse 6) and then, at David’s request, gives him Goliath’s sword, which was being kept in Nob (verses 8-9).

Later, when Saul summons the priests to Gibeah to question them, Ahimelech is the priests’ spokesman (I Samuel 22: 6-14). The passage implies that Ahimelech is the chief priest during the time David fled from Saul. Abiathar fled to join David and served as his priest all through David’s years of wandering and exile. He was appointed high priest after David became king, and he shared the high priesthood with Zadok, Saul’s appointee, until David’s death.

Neither Matthew (Matthew 12: 1-8) nor Luke mention Abiathar. Did Matthew and Luke eliminate the reference to Abiathar, realising there was an error in the original source?

To explain why in Saint Mark’s account Jesus refers to Abiathar as the high priest, several theories are put forward, although each one is equally tortuous and difficult. They include:

• Since Abiathar was the son of Ahimelech, it is possible that both men took part in high priestly duties.
• Abiathar was more closely associated with David than Ahimelech and was a long-time high priest during David’s reign.
• Abiathar, being present in Nob when David visited the tabernacle, is called the ‘high priest’ in anticipation of his future title.

Each explanation is eager to avoid accepting a literal reading of the conflicting or irreconcilable texts. To accept that there is a conflict between the passages means accepting that I Samuel is wrong, that Mark’s text is wrong, or that Jesus has made an historical error.

In addition, this event took place not in ‘the house of God’ (verse 4), for the Temple in Jerusalem had not yet been built, but in ‘the Tent of Meeting’.

It is interesting that the people who are most likely to refuse a literal exegesis of one or both passages are those most likely, in a very contradictory way, to demand a very literal exegesis of their own concoction when it comes to their interpretation of passages, for example, on sexuality. Is it any coincidence that these self-styled ‘conservative evangelicals’ are also those most likely to reject a literal exegesis of the Eucharistic passages in the New Testament.

Both Jesus and the Pharisees regard the decision to provide the shewbread as righteous by both Jesus and the Pharisees.

The important points in this morning’s reading are not in the debate over the day on which the events took place, nor are they to be found in debating who knew who was once the high priest and when.

The important points in this morning’s reading are that the Sabbath is most sacred when it is about God and about people rather than about the minutiae of interpreting rules and regulations. And one of the most important emphases in Jesus’ ministry is to feed the hungry: the physically hungry with bread, and the spiritually hungry with him as the true Bread of Presence, the Bread of Life.

‘While Jesus was going through the grainfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSV) … walking through the fields in Comberford, Staffordshire (Photograph: Patrick Comerford)

Today’s Prayers (Saturday 7 September 2024):

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 ‘To Hope and Act with Creation.’ This theme was introduced last Sunday with a reflection on Creationtide.

The USPG Prayer Diary today (Saturday 7 September 2024) invites us to pray, reflecting on these words:

For the creation waits with eager longing for the revealing of the children of God (Romans 8: 19).

The Collect:

Almighty God,
whose only Son has opened for us
a new and living way into your presence:
give us pure hearts and steadfast wills
to worship you in spirit and in truth;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post Communion Prayer:

Lord God, the source of truth and love,
keep us faithful to the apostles’ teaching and fellowship,
united in prayer and the breaking of bread,
and one in joy and simplicity of heart,
in Jesus Christ our Lord.

Additional Collect:

Merciful God,
your Son came to save us
and bore our sins on the cross:
may we trust in your mercy
and know your love,
rejoicing in the righteousness
that is ours through Jesus Christ our Lord.

Collect on the Eve of Trinity XV:

God, who in generous mercy sent the Holy Spirit
upon your Church in the burning fire of your love:
grant that your people may be fervent
in the fellowship of the gospel
that, always abiding in you,
they may be found steadfast in faith and active in service;
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

‘While Jesus was going through the grainfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSV) … walking through the fields along Cross in Hand Lane near 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

‘While Jesus was going through the grainfields, his disciples plucked some heads of grain’ (Luke 6: 1, NRSV) … following a public footpath through the fields in Comberford, Staffordshire (Photograph: Patrick Comerford)

06 September 2024

Daily prayer in Ordinary Time 2024:
119, Friday 6 September 2024

The banquet with Levi included the questions and answers – and the drinking – associated with a Greek symposium … pottery in a shop in Rethymnon in Crete (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar and the week began with the Fourteenth Sunday after Trinity (Trinity XIV, 1 September 2024). Sunday was also the first day of Autumn, when the Season of Creation began, and it continues until 4 October.

The Church of England, in the calendar in Common Worship, today remembers Allen Gardiner (1851), missionary and founder of the South American Mission Society. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading 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.

After the symposium … an end-of-term dinner with the Institute for Orthodox Christian Studies at Sidney Sussex College, Cambridge (Photograph: Patrick Comerford)

Luke 5: 33-39 (NRSVA):

33 Then they said to him, ‘John’s disciples, like the disciples of the Pharisees, frequently fast and pray, but your disciples eat and drink.’ 34 Jesus said to them, ‘You cannot make wedding-guests fast while the bridegroom is with them, can you? 35 The days will come when the bridegroom will be taken away from them, and then they will fast in those days.’ 36 He also told them a parable: ‘No one tears a piece from a new garment and sews it on an old garment; otherwise the new will be torn, and the piece from the new will not match the old. 37 And no one puts new wine into old wineskins; otherwise the new wine will burst the skins and will be spilled, and the skins will be destroyed. 38 But new wine must be put into fresh wineskins. 39 And no one after drinking old wine desires new wine, but says, “The old is good”.’

‘You cannot make wedding-guests fast while the bridegroom is with them, can you?’ (Luke 5: 34) … preparing for a wedding meal in Southwark (Photograph: Patrick Comerford)

Today’s Reflection:

Jesus has called the tax-collector Levi, and then dines with him in his house that evening (Luke 5: 27-31). Levi celebrates not just with dinner, or even a lavish dinner, but a ‘great banquet’ in his house that is attended by a large crowd.

Banquets were not merely lavish meals but also a setting for teaching and instruction, and the word for banquet here δοχή (dochē) suggests a formal Greek banquet known as a symposium (συμπόσιον, sympósion, from συμπίνειν, sympínein, ‘to drink together’).

In classical Greece, the symposium was the part of a banquet that took place after the meal, when drinking for pleasure was accompanied by music, dancing, recitals, or conversation. Literary works that describe or take place at a symposium include two Socratic dialogues, Plato’s Symposium and Xenophon’s Symposium, as well as a number of Greek poems.

If we read Levi’s banquet as a symposium, then, of course, it is going to be associated, culturally, in those days with drinking, and with questions and answers.

Some people ask why Jesus eats and drinks with tax collectors and sinners. Now, in this morning’s Gospel reading (Luke 5: 33-39), the same people ask why, unlike John’s disciples or the disciples of the Pharisees, who frequently fast and pray, the disciples of Jesus eat and drink.

Similar complaints were made about Socrates, In Plato’s Symposium, Alcibiades claims that Socrates, despite allegedly drinking heavily just like the others, never got drunk and that alcohol never has any effect on Socrates: ‘Observe, my friends, said Alcibiades, that this ingenious trick of mine will have no effect on Socrates, for he can drink any quantity of wine and not be at all nearer being drunk.’

Christ responds to his detractors by comparing the invitation into the Kingdom with an invitation to a wedding, and speaks of his followers as guests at a wedding banquet. The feast is in progress, so this is a time for joy, while after his death it will be a time for fasting.

He insists that the old way of being and the new way he brings are separate, even if both are to be valued. New material stretches more than old. When wine ferments, it expands. Soft new wineskins expand with the wine, but old ones do not.

And so, in a way, I find myself thinking this morning of two other banquets where the wine must have been flowing freely.

The first of these is the Wedding at Cana, the banquet before Christ’s ministry begins. There the wine runs out, and then the wine runs freely.

The second banquet is at the end of Christ’s ministry, the meal at the Last Supper. Not only must the wine have been flowing freely at that meal, it is the meal of the New Covenant, in which bread and wine are freely given, just as Christ gives himself freely, body and blood.

In this in-between time, this Ordinary Time in the Church Calendar, ordinary meals offer a promise of what the heavenly banquet is like. And constantly, as in this morning’s Gospel reading, Jesus uses the image of the wedding banquet to convey how sacred, how loving, how caring, how beautiful, how full of promise, is the heavenly banquet.

Just as the wedding banquet is not the wedding itself, but a celebration of the wedding and the promise of the wedding, the meals in the Gospel in the in-between times are foretastes of, promises of, the great heavenly banquet.

And, at those banquets, Christ dines with tax-collectors like tax-collectors like Levi, Pharisees like Simon, those who are rejected by polite society like Zacchaeus, just as he is going to dine at the Last Supper with those who are going to betray him like Judas, those who are going to deny him like Peter, just as he is going to insist on dining with those who fail to recognise him after the Resurrection, like the disciples at Emmaus.

No matter how wayward others may think we are, no matter how wayward we may think we have been, Christ calls us back to dine with him, to have a new and intimate relationship with, wants to dine with us, so that, as we say in the Prayer of Humble Access, so that ‘that we may evermore dwell in him and he in us.’

Levi’s banquet has parallels with the symposia associated with Socrates, including the drinking and the questions … Socrates bar in Piskopianó in Crete (Photograph: Patrick Comerford, 2024)

Today’s Prayers (Friday 6 September 2024):

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), is ‘To Hope and Act with Creation.’ This theme was introduced on Sunday with a reflection on Creationtide.

The USPG Prayer Diary today (Friday 6 September 2024) invites us to pray:

Let us pray for countries in the Global South that are disproportionally affected by the visible consequences of the climate crisis.

The Collect:

Almighty God,
whose only Son has opened for us
a new and living way into your presence:
give us pure hearts and steadfast wills
to worship you in spirit and in truth;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post Communion Prayer:

Lord God, the source of truth and love,
keep us faithful to the apostles’ teaching and fellowship,
united in prayer and the breaking of bread,
and one in joy and simplicity of heart,
in Jesus Christ our Lord.

Additional Collect:

Merciful God,
your Son came to save us
and bore our sins on the cross:
may we trust in your mercy
and know your love,
rejoicing in the righteousness
that is ours through Jesus Christ our Lord.

Yesterday’s reflection

Continued tomorrow

‘No one tears a piece from a new garment and sews it on an old garment’ … colourful new fabrics in a shop in Seville (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

Socrates is regarded as the founder of western philosophy … a street name in Koutouloufári in Crete (Photograph: Patrick Comerford, 2024)

04 September 2024

Daily prayer in Ordinary Time 2024:
117, Wednesday 4 September 2024

Jesus Heals Simon Peter's Mother-in-Law … a panel in a window in Saint Mary and Saint Giles Church, Stony Stratford (Photograph: Patrick Comerford, 2024)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar and the week began with the Fourteenth Sunday after Trinity (Trinity XIV, 1 September 2024). Sunday was also the first day of Autumn, when the Season of Creation began, and it continues until 4 October.

The Calendar of the Church of England in Common Worship today remembers Saint Birinus (650), Bishop of Dorchester, Oxfordshire, and Apostle of Wessex. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading 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.

Jesus heals Saint Peter’s Mother-in-Law … a stained-glass window in Saint John the Baptist Church, Blisworth, Northamptonshire (Photograph: Patrick Comerford, 2024)

Luke 4: 38-44 (NRSVA):

38 After leaving the synagogue he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked him about her. 39 Then he stood over her and rebuked the fever, and it left her. Immediately she got up and began to serve them.

40 As the sun was setting, all those who had any who were sick with various kinds of diseases brought them to him; and he laid his hands on each of them and cured them. 41 Demons also came out of many, shouting, ‘You are the Son of God!’ But he rebuked them and would not allow them to speak, because they knew that he was the Messiah.

42 At daybreak he departed and went into a deserted place. And the crowds were looking for him; and when they reached him, they wanted to prevent him from leaving them. 43 But he said to them, ‘I must proclaim the good news of the kingdom of God to the other cities also; for I was sent for this purpose.’ 44 So he continued proclaiming the message in the synagogues of Judea.

James Tissot ‘The Healing of Peter’s Mother-in-law’ (La guérison de la belle-mère de Pierre), 1886-1894 (Brooklyn Museum)

Today’s Reflection:

There are four parts in this morning’s Gospel reading:

1, Jesus heals Simon Peter’s mother-in-law (verses 38-39);

2, Jesus heals many other people, including people with diseases and people who are exorcised of demons (verses 40-41);

3, Jesus retreats to a deserted place but is followed by the crowds (verses 42-43);

4, Jesus moved on from preaching in the synagogues in Galilee to preaching in the synagogues in Judea (verse 44).

Most people Jesus meets in the Gospel stories are unnamed, so that many of the women he heals are not named too. Indeed, in the healing stories told of men, only Lazarus and Malchus are named. But the high priest’s servant Malchus is only named by John (John 18: 10), and not in the synoptic gospels. Mark refers to blind Bartimaeus, but this is a reference only to his father’s name and not the name of the blind man himself (see Mark 10: 46).

In all the Gospel stories in which Jesus heals women, the women too are anonymous. In this morning’s Gospel reading, even Simon Peter’s mother-in-law remains unnamed, and she is identified only by her relationship to Simon Peter. Indeed, there is no mention at all of her daughter, Simon Peter’s wife.

All three synoptic gospels, Matthew, Mark, and Luke, tell this healing story (see Matthew 8: 14-15; Mark 1: 29-31; Luke 4: 38-40). Matthew says Jesus ‘touched’ the woman's hand, Mark say he ‘grasped’ it, and in Luke he simply ‘rebuked the fever’. Mark says the house was the home of Peter and Andrew, who both interceded with Jesus for the woman. Luke alone says she had a high fever.

The healing of Simon Peter’s mother-in-law is the first story of physical healing in Saint Luke’s Gospel, and it follows immediately after the first story of spiritual healing, of an unnamed man in the synagogue in Capernaum. In all three synoptic Gospels, the healing of Peter’s mother-in-law and the demon-possessed man trigger a wave of sick and possessed people being brought to Jesus.

Mother-in-law jokes illustrated many seaside postcards and were part of the stock-in-trade of comedians in the 1960s and well into the 1970s. Those mothers-in-law were never named, and the jokes served to emphasise the domestic role – perhaps servile role – of women in homes and families in those days.

But mothers-in-law were also mothers, grandmothers, aunts, sisters, wives, nieces, daughters, they had careers, hopes and ambitions, fears, illnesses, and sufferings, they had love and emotion, and they had names … none of which were acknowledged in those postcards or comic sketches.

Those attitudes were reinforced by many of the ways in which I have heard men in the past interpret this morning’s reading. Yet a closer reading of this story shows that it does not reinforce a woman’s place as being servile or secondary, the ‘complementarian’ view offered by some commentators who claim they are ‘conservative evangelicals.’

It is not a story about a woman taking a weekend sleep-in on her bed, and then getting up ‘to make the tea’.

The verb for serving, διακονέω (diakoneo), used in verse 39 in reference to this woman means to wait, attend upon, serve, or to be an attendant or assistant. Later, in Acts and other places in the New Testament, it means to minister to, relieve, assist, or supply with the necessaries of life, or provide the means of living, to do the work of διάκονος or deacon (see I Timothy 3: 10, 13; I Peter 4: 11), even to be in charge or to administer (see II Corinthians 3: 3, 8: 19-20; I Peter 1: 12, 4: 10).

The word describing this woman’s service also describes the angels who minister to Jesus after he is tempted in the wilderness (Mark 1: 13; Matthew 4: 11), the work of his female disciples (Luke 8: 1-3), and describes Martha of Bethany when she serves while her sister Mary sits at Jesus’s feet and learns, before Jesus specifically affirms Mary’s choice (Luke 10: 38-42).

Most significantly, this word describes Jesus himself, when he explains to his disciples that ‘whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be slave of all. For the Son of Man came not to be served but to serve, and to give his life a ransom for many’ (see Mark 10: 43-45).

Being healed is not just about personal relief but also about being restored to a place where one can serve and contribute to the community. The Book of Common Prayer describes God as the one ‘whose service is perfect freedom,’ and this is modelled by Peter’s mother-in-law. Her response to Jesus healing her is a model not just for women but for all Christian service. In the kingdom, serving is not women’s work, it is everybody’s work.

Christ Healing Peter’s Mother-in-Law … a fresco in Visoki Dečani Monastery, a Serbian Orthodox monastery in Kosovo and Metohija, 12 km south of Pec (© Copyright: Blago Fund, Inc)

Today’s Prayers (Wednesday 4 September 2024):

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), is ‘To Hope and Act with Creation.’ This theme was introduced on Sunday with a reflection on Creationtide.

The USPG Prayer Diary today (Wednesday 4 September 2024) invites us to pray:

God, thank you for the Season of Creation Network who work ecumenically to encourage prayer and action to protect our beautiful world.

The Collect:

Almighty God,
whose only Son has opened for us
a new and living way into your presence:
give us pure hearts and steadfast wills
to worship you in spirit and in truth;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post Communion Prayer:

Lord God, the source of truth and love,
keep us faithful to the apostles’ teaching and fellowship,
united in prayer and the breaking of bread,
and one in joy and simplicity of heart,
in Jesus Christ our Lord.

Additional Collect:

Merciful God,
your Son came to save us
and bore our sins on the cross:
may we trust in your mercy
and know your love,
rejoicing in the righteousness
that is ours through Jesus Christ our Lord.

Yesterday’s reflection

Continued tomorrow

‘Thank you for’ those who work ‘to encourage prayer and action to protect our beautiful world’ (USPG Prayer Diary) … summer colours on the walk to Pavlos Beach in Platanias, near Rethymnon in Crete (Photograph: Patrick Comerford, 2024)

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

03 September 2024

Daily prayer in Ordinary Time 2024:
116, Tuesday 3 September 2024

‘For with authority and power he commands the unclean spirits, and out they come!’ (Luke 4: 36) … a gargoyle at Lichfield Cathedral (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church Calendar and the week began with the Fourteenth Sunday after Trinity (Trinity XIV, 1 September 2024). Sunday was also the first day of Autumn, when the Season of Creation began, and it continues until 4 October.

The Calendar of the Church of England in Common Worship today remembers Saint Gregory the Great (604), Bishop of Rome, Teacher of the Faith. Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading 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.

‘A man who had the spirit of an unclean demon … cried out with a loud voice’ (Luke 4: 33) … an image at La Lonja de la Seda in Valencia (Photograph: Patrick Comerford)

Luke 4: 31-37 (NRSVA):

31 He went down to Capernaum, a city in Galilee, and was teaching them on the sabbath. 32 They were astounded at his teaching, because he spoke with authority. 33 In the synagogue there was a man who had the spirit of an unclean demon, and he cried out with a loud voice, 34 ‘Let us alone! What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God.’ 35 But Jesus rebuked him, saying, ‘Be silent, and come out of him!’ When the demon had thrown him down before them, he came out of him without having done him any harm. 36 They were all amazed and kept saying to one another, ‘What kind of utterance is this? For with authority and power he commands the unclean spirits, and out they come!’ 37 And a report about him began to reach every place in the region.

‘And a report about him began to reach every place in the region’ (Luke 4: 37) … newspapers on sale at a kiosk in Rethymnon in Crete (Photograph: Patrick Comerford, 2024)

Today’s Reflection:

We began reading a series of readings in Saint Luke’s Gospel yesterday, and they bring us to the end of the Church year.

In yesterday’s Gospel reading, Jesus began his public ministry in the synagogue in Nazareth, the small towns where he had grown up.

As he finished the reading, people began wondering why he was not doing in Nazareth what he had been doing in Capernaum and other places. His remarks so angered the people of Nazareth that they thought of killing him and drove him out of that synagogue and out of town.

But, as our readings in Saint Luke’s Gospel continue, we see how Jesus continues to bring good news to the poor, he releases this poor captive, he can now see things as they are and as they ought to be, the oppressed may go free, and all are amazed.

In this morning’s Gospel reading, the good news for the poor, the captives, the blind and the oppressed, continues to be put into action by Jesus, not just in words, but in deeds, as he returns to Capernaum, which seems to have been his home town after Nazareth.

Capernaum, was a prosperous town on the Sea of Galilee, and once again Jesus visits the synagogue on the sabbath, where they were astounded at his teaching, because he spoke with authority’ (verse 32).

Jesus speaks directly, confident of his authority and of his very essence. The Greek word here, ἐξουσία (exousía), has the same roots as the word in the Nicene Creed that is translated as ‘being’ or ‘substance’: ὁμοούσιον τῷ Πατρί (‘of one substance with the Father’).

The man with ‘the spirit of an unclean demon’ (verse 33) was, we might say, possessed, or under the influence of evil forces. In the understanding of the time, he was under Satan’s direction, separated from God.

The demon, speaking through this man (see verse 34), asks what Christ is doing meddling in the domain of evil: ‘Let us alone! What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God.’

He recognises who Christ is and that his coming spells the end of the power of the devil. He understands the significance of the coming Kingdom. Wonder-workers of the day healed using ritual or magic, but Christ exorcises simply through verbal command (verse 35), so clearly he is divine.

Are we comfortable with identifying or naming evil forces that are entrapping people in society today?

Do these malign forces manage to get a hearing in our places of worship today?

How would you name and identify them?

Would you include racism? Homophobia? Sexism? Class discrimination? Recent far-right rioters and the people who have egged them on? Support for war and violence?

What inner demons in myself have I failed to cast out? My prejudices, my misjudging of people, my failings in relationships and friendships that continue to cause hurt? My self-indulgence and personal vanity? My failure so often to speak out on behalf of the hurt, the marginalised, the oppressed, the victim?

It is interesting that in his response, Jesus leaves the man unharmed (verse 35). We are not told what happened to him afterwards. All we know that he is still there, standing among the people of faith, in the community of faith, that Saturday morning. The evil in him has been cast out, but he has not been cast out of the community of faith himself. I too can be forgiven and restored.

But how happy are we with the idea that compassion for the victims of hatred and violence and appropriate responses to the people trapped in a world of hatred and violence both find expression in Christ’s ministry, message and mission?

‘We pray for all who are involved in climate justice’ (USPG Prayer Diary) … fields of green and gold near Chicheley in Buckinghamshire (Photograph: Patrick Comerford, 2024)

Today’s Prayers (Tuesday 3 September 2024):

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), is ‘To Hope and Act with Creation.’ This theme was introduced on Sunday with a reflection on Creationtide.

The USPG Prayer Diary today (Tuesday 3 September 2024) invites us to pray:

We pray for all who are involved in climate justice, and who are dedicating their time and efforts to raise awareness of climate change and global warming. We pray for a generation of leaders with the courage to take responsibility and act justly for our changing climate.

The Collect:

Merciful Father,
who chose your bishop Gregory
to be a servant of the servants of God:
grant that, like him, we may ever long to serve you
by proclaiming your gospel to the nations,
and may ever rejoice to sing your praises;
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:

God of truth,
whose Wisdom set her table
and invited us to eat the bread and drink the wine
of the kingdom:
help us to lay aside all foolishness
and to live and walk in the way of insight,
that we may come with Gregory to the eternal feast of heaven;
through Jesus Christ our Lord.

Yesterday’s reflection

Continued tomorrow

Saint Gregory in a stained-glass window in Saint Giles Church, Cambridge … the Church Calendar in ‘Common Worship’ today remembers Saint Gregory the Great on 3 September (Photograph: Patrick Comerford, 2024)

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