Daily prayer in Lent 2025: 31, Friday 4 April 2025

Jesus goes to Jerusalem for the Festival of Booths (see John 7) … Sukkot ceremonies recall the willow ceremony in the Temple in Jerusalem … a willow tree at Ye Olde Swan Inn in Woughton on the Green (Photograph: Patrick Comerford, 2025)

Patrick Comerford

This week began with the Fourth Sunday in Lent (Lent IV) and Mothering Sunday. At the moment, I have a heart monitor fitted to me. It was fitted in Milton Keynes University Hospital yesterday, and remains in place until tomorrow afternoon.

Later this evening, I hope to attend the Service of the Akathist Hymn in the Greek Orthodox Church on London Road, Stony Stratford. Before today begins, though, 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.

Shaking a lulav and an etrog at Sukkot … a figure in a shop window in the Ghetto in Venice (Photograph: Patrick Comerford)

John 7: 1-2, 10, 25-30 (NRSVA):

1 After this Jesus went about in Galilee. He did not wish to go about in Judea because the Jews were looking for an opportunity to kill him. 2 Now the Jewish festival of Booths was near.

10 But after his brothers had gone to the festival, then he also went, not publicly but as it were in secret.

25 Now some of the people of Jerusalem were saying, ‘Is not this the man whom they are trying to kill? 26 And here he is, speaking openly, but they say nothing to him! Can it be that the authorities really know that this is the Messiah? 27 Yet we know where this man is from; but when the Messiah comes, no one will know where he is from.’ 28 Then Jesus cried out as he was teaching in the temple, ‘You know me, and you know where I am from. I have not come on my own. But the one who sent me is true, and you do not know him. 29 I know him, because I am from him, and he sent me.’ 30 Then they tried to arrest him, but no one laid hands on him, because his hour had not yet come.

‘Just as the etrog has a both a beautiful taste as well as a beautiful fragrance, so there are (those) who are learned and who do good deeds …’ (Midrash Vayikra Rabbah 30:12) … lemons on a tree in Cordoba (Photograph: Patrick Comerford)

Today’s Reflection:

It is just over a week until the beginning of Holy Week, when we remember the events leading to the passion, death and resurrection of Jesus. The Gospel readings now begin to have a more ominous tone, and in the Gospel at the Eucharist today (John 7: 1-2, 10, 25-30), we move from the readings in John 5 during this week to John 7, skipping John 6 and the passage on the Bread of Life, which we read early in May.

In today’s reading, we hear how Jesus’ enemies want to arrest him and to kill him. He has been confining his activities to Galilee, and does not want to go to Judea and the vicinity of Jerusalem because there are people there who want to kill him. He does not expose himself unnecessarily to danger. He knows the time is coming when the final conflict will be inevitable, but that time is not yet.

It is the time of the Feast of Tabernacles or Booths, and his family are urging Jesus to go up to Jerusalem for the feast and show himself to the world. He tells them the time is not ripe for him to do this, but later on, after his family have left for the city, he goes privately, unknown to others.

While Jesus is in Jerusalem, he goes to the Temple area and begins to teach openly, to the amazement of those who hear him. For, in the past they have asked: ‘How does this man have such learning, when he has never been taught?’ (see John 5:15).

Sukkot, also known as the Feast of Tabernacles, is a seven-day autumn holiday that falls sometime around September-October. This year, Sukkot is six months away: it begins at sundown on Monday 6 October and continues until Monday 13 October.

Sukkot commemorates the time the people lived in temporary shelters, booths or tabernacles, during their journey through the desert after fleeing slavery in Egypt. It is one of the three central pilgrimage festivals in Judaism, along with Passover and Shavuot. It is traditional in Jewish families and homes to mark this festival by building a sukkah or a temporary hut to stay over in during the holiday.

The customs include buying a lulav and etrog and shaking them daily throughout the festival: the lulav is a palm branch joined with myrtle and willow branches; an etrog is a citron fruit, usually a lemon.

A sukkah is a temporary dwelling in which farmers once lived during the harvest. Today, it is also a reminder of the type of the fragile dwellings in which the people lived during their 40 years wandering through the wilderness after fleeing slavery in Egypt.

Throughout the holiday, meals are eaten inside the sukkah and some people even sleep there as well. On each day of the holiday, it is traditional to perform a waving ceremony with the ‘Four Species’ or specified plants: citrus trees, palm trees, thick or leafy trees and willows.

On each day of the festival, worshippers walk around the synagogue carrying the ‘Four Species’ while reciting special prayers known as Hoshanot.  This ceremony recalls the willow ceremony in the Temple in Jerusalem, when willow branches were piled beside the altar with worshippers parading around the altar reciting prayers.

Sukkot is a joyous and upbeat celebration, and is celebrated today with its own customs and practices.

Another custom is to recite the ushpizin prayer to invite one of seven ‘exalted guests’ into the sukkah. These ushpizin or guests represent the seven shepherds of Israel: Abraham, Isaac, Jacob, Joseph, Moses, Aaron and David. According to tradition, each night a different guest enters the sukkah followed by the other six. Each of the ushpizin has a unique lesson that teaches the parallels of the spiritual focus of the day on which they visit.

Some streams of Judaism today also recognise a set of seven female shepherds of Israel, known as ushpizot or ushpizata. At times, they are listed as the seven women prophets: Sarah, Miriam, Deborah, Hannah, Abigail, Hulda and Esther. Other lists name seven matriarchs: Ruth, Sarah, Rebecca, Miriam, Deborah, Tamar and Rachel.

Saint John’s Gospel is known for the seven ‘I AM’ sayings, the seven ‘Signs’, the seven ‘Claims’ and the seven ‘witnesses’. It would be interesting to explore wonder whether the Festival of Sukkot in this chapter also offers a link to the seven ushpizin or even ushpizata.

But this morning, as a I think of Jesus celebrating Sukkot in his own way in Jerusalem, I think of all those people who are forced into exile in the world today, living in temporary accommodation, not knowing where they going to sleep over the next seven days or when their exile is going to end in safety, in a new home.

And as I reflect on how the authorities tried to arrest Jesus that week, yet no one laid hands on him because his hour had not yet come, I think of the many exiles and refugees who are arrested and deported, without ever being given a proper hearing, without their personal dignity being respected, and facing death once again wherever they deported to.

A glimpse inside a 19th century painted sukkah or booth in the Jewish Museum of Art and History (mahJ) in Paris, used for the festival of Sukkot (Photograph: Patrick Comerford, 2024)

Today’s Prayers (Friday 4 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), is ‘Inspiration of the Holy Spirit.’ This theme was introduced on 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 (Friday 4 April 2025) invites us to pray:

Heavenly Father, we pray for the ministry of the Holy Spirit in bringing reconciliation to desperately broken areas in the world.

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.

Yesterday’s Reflection

Continued Tomorrow

Lemons in a restaurant in York (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 2024: 39, 17 June 2024

The icon of Christ Pantocrator to the right of the the Beautiful Gates in the new iconstasis in the Orthodox Church in Stony Stratford (Photograph: Patrick Comerford, 2024)

Patrick Comerford

The week began with the Third Sunday after Trinity (Trinity III, 16 June 2024). Today the calendar of the Church of England in Common Worship remembers the lives and the witness of Samuel Barnett (1913) and Henrietta Barnett (1936), Social Reformers.

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 icons in the new iconostasis or icon stand in the Greek Orthodox Church in Stony Stratford.

3, a prayer from the USPG prayer diary;

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

The lower, first tier of the iconostasis in Stony Stratford, with the central doors open during the Divine Liturgy (Photograph: Patrick Comerford, 2024)

Matthew 5: 38-42 (NRSVUE):

[Jesus said:] 38 “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ 39 But I say to you: Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also, 40 and if anyone wants to sue you and take your shirt, give your coat as well, 41 and if anyone forces you to go one mile, go also the second mile. 42 Give to the one who asks of you, and do not refuse anyone who wants to borrow from you.”

The icon of Christ Pantocrator in the inconostasis in Stony Stratford … the opening words of the Gospel passage read ‘Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου … I am the light of the World …’ (Photograph: Patrick Comerford, 2024)

The Stony Stratford iconostasis 2: Christ Pantocrator:

Over the last few weeks, I have been watching the building and installation of the new iconostasis or icon screen in the Greek Orthodox Church in Stony Stratford. In my prayer diary over these weeks, I am reflecting on this new iconostasis, and the theological meaning and liturgical significance of its icons and decorations.

The lower, first tier of a traditional iconostasis is sometimes called Sovereign. On the right side of the Beautiful Gates facing forward is an icon of Christ, often as the Pantokrator, representing his second coming, and on the left is an icon of the Theotokos (the Virgin Mary), symbolising the incarnation. It is another way of saying all things take place between Christ’s first coming and his second coming.

Other icons on this tier usually include depictions of the patron saint or feast day of the church, Saint John the Baptist, one or more of the Four Evangelists, and so on.

The six icons on the lower, first tier of the iconostasis in Stony Stratford depict Christ to the right of the Beautiful Gates, as seen from the nave of the church, and the Theotokos or Virgin Mary to the left. All six icons depict (from left to right): the Dormition, Saint Stylianos, the Theotokos, Christ Pantocrator, Saint John the Baptist and Saint Ambrosios.

In the icon of Christ Pantocrator, Christ’s right hand is held in blessing, his fingers in a shape that represents the letters IC and XC, forming the Christogram ICXC (for ‘Jesus Christ’). The IC is composed of the Greek characters iota (Ι) and lunate sigma (C, instead of Σ, ς) – the first and last letters of Jesus in Greek (Ἰησοῦς); in XC the letters are chi (Χ) and again the lunate sigma – the first and last letters of Christ in Greek (Χριστός).

His left hand holds an open Gospel with the words: Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου· ὁ ἀκολουθῶν ἐμοὶ οὐ μὴ περιπατήσῃ [ἐν τῇ σκοτίᾳ, ἀλλ' ἕξει τὸ φῶς τῆς ζωῆς], ‘I am the light of the world. Whoever follows me [will never walk in darkness but will have the light of life’] (John 8: 12).

His head is surrounded by a halo, with the name of Christ written on each side of the halo as the initials IC and XC. Christ’s cruciform halo is inscribed with the letters Ο ΩΝ, ὁ ὤν (Ho On), ‘He Who Is’. These letters form the present participle, ὤν, of the Greek verb to be, with a masculine singular definite article, ὁ. A literal translation of Ὁ ὬΝ would be ‘the being one,’ although ‘He who is’ is a better translation. These words are the answer Moses received on Mount Sinai when he asked for the name of him to whom he was speaking (Exodus 3: 14a; see John 8: 58).

In Hebrew, he who was speaking said Yahweh, which is also a present participle. Greek translators of the Hebrew Bible put Yahweh as Ὁ ὬΝ.

In traditional iconography, Christ Pantocrator (Χριστὸς Παντοκράτωρ) is a depiction of Christ as Pantocrator or ruler of all, often translated as ‘Almighty’ or ‘all-powerful’. The icon of Christ Pantokrator is one of the most common images of Orthodox Christianity. An iconic mosaic or fresco of Christ Pantokrator is usually seen in the space in the central dome of a church, in the half-dome of the apse, or on the nave vault.

In the Greek Septuagint translation of the Hebrew Bible, the title Pantokrator was used for both Lord of Hosts or Sabaoth (צבאות) and for El Shaddai, God Almighty. In the New Testament, Pantokrator is used once by Saint Paul (II Corinthians 6: 18) and nine times in the Book of Revelation (1: 8, 4: 8, 11: 17, 15: 3, 16: 7, 16: 14, 19: 6, 19: 15 and 21: 22).

The most common translation of Pantocrator is ‘Almighty’ or ‘All-powerful’. Pantokrator is a compound word formed from the Greek words πᾶς, pas (παντός, pantos), or ‘all’, and κράτος (kratos), strength, might, or power – in other words, the ability to do anything, omnipotence. Christ Pantocrator also signifies Christ in his glory at his second coming, seated on his throne.

Another translation of Pantokrator is ‘Ruler of All’ or ‘Sustainer of the World’. In this understanding, Pantokrator is a compound word formed from the Greek for ‘all’ and the verb meaning ‘to accomplish something’ or ‘to sustain something’ (κρατεῖν, kratein).

The oldest known icon of Christ Pantokrator is in Saint Catherine’s Monastery on Mount Sinai. It dates from the sixth or seventh century, and survived the period of destruction of icons during the iconoclastic disputes in 726-787 and 814-842. The two different facial expressions on either side of that icons may emphasise Christ’s two natures as fully God and fully human.

Christ Pantokrator is not so common a concept or image in Western theology, where the equivalent image in probably that of Christ in Majesty.

The icon of Christ Pantocrator in the porch of the church in Stony Stratford shows Christ holding the Gospel open at John 15: 17-18: Ταῦτα ἐντέλλομαι ὑμῖν, ἵνα ἀγαπᾶτε ἀλλήλους. Εἰ ὁ κόσμος ὑμᾶς μισεῖ, γινώσκετε ὅτι ἐμὲ πρῶτον ὑμῶν μεμίσηκεν (‘I am giving you these commands so that you may love one another. If the world hates you, be aware that it hated me before it hated you’).

The three icons to the right on the lower, first tier of the iconostasis in Stony Stratford depict (from left) Christ Pantocrator, Saint John the Baptist and Saint Ambrosios (Photograph: Patrick Comerford, 2024)

Today’s Prayers (Monday 17 June 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 ‘Windrush Day.’ This theme was introduced yesterday with reflections by the Right Revd Dr Rosemarie Mallett, Bishop of Croydon.

The USPG Prayer Diary today (17 June 2024) invites us to pray:

O Lord, may we place belonging at the heart of our witnessing and worshipping – drawing all to the knowledge that we belong to Jesus and each other.

The icon of Christ Pantocrator in the porch of the church in Stony Stratford shows Christ holding the Gospel open at John 15: 17-18 (Photograph: Patrick Comerford, 2024)

The Collect:

Almighty God,
you have broken the tyranny of sin
and have sent the Spirit of your Son into our hearts
whereby we call you Father:
give us grace to dedicate our freedom to your service,
that we and all creation may be brought
to the glorious liberty of the children of God;
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:

O God, whose beauty is beyond our imagining
and whose power we cannot comprehend:
show us your glory as far as we can grasp it,
and shield us from knowing more than we can bear
until we may look upon you without fear;
through Jesus Christ our Saviour.

Additional Collect:

God our saviour,
look on this wounded world
in pity and in power;
hold us fast to your promises of peace
won for us by your Son,
our Saviour Jesus Christ.

Ταῦτα ἐντέλλομαι ὑμῖν, ἵνα ἀγαπᾶτε ἀλλήλους.Εἰ ὁ κόσμος ὑμᾶς μισεῖ, γινώσκετε ὅτι ἐμὲ πρῶτον ὑμῶν μεμίσηκεν (‘I am giving you these commands so that you may love one another. If the world hates you, be aware that it hated me before it hated you’ John 15: 17-18) … the verses on the icon of Christ Pantocrator in the church porch in Stony Stratford (Photograph: Patrick Comerford, 2024)

Saturday’s introduction to the Stony Stratford iconostasis

Yesterday’s reflection

Continued tomorrow

Scripture quotations are from the New Revised Standard Version, Updated Edition copyright © 2021, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.

The image of Christ Pantocrator surrounded by the Four Evangelists on the ceiling in the Church of the Transfiguration in Piskopianó in Crete (Photograph: Patrick Comerford, 2024)

The Greeks have a word for it: 36, Exodus, ἔξοδος

‘Eξοδος, Exodos, Exit 1’ … a sign at Rethymnon bus station (Photograph: Patrick Comerford, 2024)

Patrick Comerford

Passover begins this evening (22 April 2024), and continues until Tuesday next week (30 April 2024). This eight-day holiday celebrates the Exodus, the flight from Egypt, the liberation of Jewish people, delivered from slavery in Egypt to freedom and liberty.

I am in Chania Airport this evening, wating for my own flight out of Crete back to England, but conscious of the many celebrations of Passover in Crete tonight, especially with the people I know and love at Etz Hayyim synagogue in Chania.

Indeed, many resorts and hotels in Crete have organised special programmes for Passover, beginning this evening, with organised Seder meals and special entertainment. On the flight from Luton to Chania last Wednesday, a Jewish family from Finchley told me of their plans to spend Passover in Crete this year.

‘Eξοδος, Exodos, Exit 5’ … a sign at Chania airport this evening (Photograph: Patrick Comerford, 2024)

The holiday of Passover is celebrated in the early spring, from the 15th until the 22nd of the Hebrew month of Nissan. Passover or Pesach is marked by avoiding leaven, but the highlight is the Seder meal this evening, retelling the story of the Exodus, with four cups of wine and eating matzah and bitter herbs.

In Hebrew, Passover is known as Pesach, which means ‘to pass over,’ because God passed over the Jewish homes as the Egyptian firstborn were killed on the eve of the very first Passover.

The Hebrew slaves were forced into back-breaking salve-labour and unbearable horrors when God saw the people’s distress and sent Moses to Pharaoh with a message: ‘Let my people go.’ When the despotic Pharaoh refused and did not listen, ten devastating plagues afflicted the people of Egypt, destroying everything from livestock to crops.

In the last of the ten plagues, all the firstborn Egyptians were killed. Pharaoh’s resistance was broken, and he virtually chased his former slaves out of the land. The former slaves left in such a hurry that the bread they baked for the exodus did not have time to rise. That night, 600,000 adult males, plus many more women and children, left Egypt and began the trek to Mount Sinai.

The highlight of Passover is the Seder, observed on each of the first two nights of the holiday. The Seder is a family-oriented tradition and ritual-packed feast. The Haggadah is a domestic liturgy that describes in detail the story of the Exodus. It fulfils the Biblical obligation to recount to children the story of the Exodus on the night of Passover, and begins with a child asking the traditional ‘Four Questions’: ‘What makes this night different from all other nights?’

On this night remembering the Exodus and the flight from Egypt, I am in Chania Airport, waiting to catch a flight back to Luton, leaving Greece after a five-day extended weekend in Crete. On the flight to Crete, I was sitting beside a Jewish family from Finchley who are spending the Pesach holiday in Crete.

Indeed, advertising in the Jewish Chronicle and on social media shows how many Jewish families are spending this holiday in Crete: kosher food is being provided, Seder meals have been organised, the programmes include traditional music and traditional entertainment and guided tours, and rabbis from a variety of traditions are on hand in many hotels and resorts.

A Torah scroll opened at the Exodus story (Photograph: Patrick Comerford)

The Exodus narrative is spread over four of the first five books of the Bible or Pentateuch – Exodus, Leviticus, Numbers and Deuteronomy. The Hebrew name is יציאת מצרים (Yəṣīʾat Mīṣrayīm, ‘Departure from Egypt’). It is the founding story in the Israelite, Hebrew or Jewish story, and for many theologians the Exodus is the paradigmatic Biblical narrative of liberation and salvation.

The etymology of the word Exodus shows it comes from the Latin Exodus, but this in turn comes from the Ancient Greek ἔξοδος (éxodos), which comes from the Greek words ἐξ (ex, ‘out of’) and ὁδός (hodós, ‘way’ or ‘road’).

So, the word Exodus is not Hebrew but Greek in origin, and the Greek word Exodos literally means ‘the road out.’ Other related words in English derived from the Greek ὁδός (hodós) include episode, method, period and odometer or odograph. Several scientific words also can be traced back to hodos, such as anode and cathode, the positive and negative electrodes of a diode, and hodoscope, an instrument that traces the paths of ionising particles.

But the word Exodus only comes into the English language in the 17th century with the translations of the Bible. In Hebrew, the title of the book is שְׁמוֹת (shemōt, ‘Names’), from the beginning words of the text: ‘These are the names of the sons of Israel’ (Hebrew: וְאֵלֶּה שְׁמֹות בְּנֵי יִשְׂרָאֵל).

Chag Pesach Sameach, חג פסח שמח

Previous word: 35, autopsy and biopsy

Next word: 37, Bishop, ἐπίσκοπος

A Seder plate in the Jewish Museum of Art and History (mahJ) in Paris (Photograph: Patrick Comerford, 2024)

Morning prayers in Easter with USPG: (4) 12 April 2023

The Crucifixion scene in the central panel is the focus of the East Window by Nathaniel Westlake (1888) in Holy Trinity Church in Old Wolverton (Photograph: Patrick Comerford, 2023)

Patrick Comerford

Easter Day on Sunday (9 April 2023) ushered in all our hopes and joys.

This morning I am in Prague on a very brief visit to the Czech capital. But, before this day begins, I am taking some time early this morning for prayer, reflection and reading. In these days of Easter Week, I am reflecting each morning in these ways:

1, Short reflections on the stained-glass windows in Holy Trinity Church, Old Wolverton;

2, the Gospel reading of the day in the lectionary;

3, a prayer from the USPG prayer diary.

Christ with the Disciples at the Last Supper, depicted in the East Window in Holy Trinity Church, Old Wolverton (Photograph: Patrick Comerford, 2023)

The East Window, Inner Circle:

The East Window in Holy Trinity Church, Old Wolverton, dominates the chancel and the whole church. This is a spectacular Rose window by Nathaniel Westlake in 1888, with eight lobes around a large central circle and.

This window was the final element in the scheme of decoration in the church carried out from 1870 on under the supervision of the Stony Stratford-born architect Edward Swinfen Harris.

The window provides a magnificent climax to the interior of the church, drawing the attention of worshippers and visitors to the high altar below it.

The central panel window depicts the Crucifixion, with the Virgin Mary and Saint John, Christ standing beside the Cross.

The inner circle surrounding the central panel depicts four scenes:

1 (top), Christ with the Disciples at the Last Supper: this panel draws attention to the Eucharist celebrated at the High Altar below the window. Some descriptions say there are only 10 disciplines in this window. However, closer attention shows there is an eleventh halo, and that the face of a disciple is hidden behind his companions; Judas has already left the table.

2 (left), Moses striking the Rock for water (Exodus 17: 1-7; Numbers 20: 2-13): this scene is linked in Christian theology with Jesus’ description of himself as living water:

Jesus said to her, ‘Everyone who drinks of this water will be thirsty again, but those who drink of the water that I will give them will never be thirsty. The water that I will give will become in them a spring of water gushing up to eternal life.’ The woman said to him, ‘Sir, give me this water, so that I may never be thirsty or have to keep coming here to draw water.’ (John 4: 13-15)

On the last day of the festival, the great day, while Jesus was standing there, he cried out, ‘Let anyone who is thirsty come to me, and let the one who believes in me drink. As the scripture has said, “Out of the believer’s heart shall flow rivers of living water”.’ Now he said this about the Spirit, which believers in him were to receive; for as yet there was no Spirit, because Jesus was not yet glorified. (John 7: 37-39)

3 (right), Moses lifting the brazen serpent (Numbers 21: 4-9; John 3: 14-15):

[Jesus said:] ‘And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life.’ (John 3: 14-15)

4 (below), the Destroying Angel passing over the Israelites at the Passover: In the Passover story in Exodus, the Angel of Death slays the firstborn children of Egypt, but spares any Israelite where the lintels and the door posts have been painted with the blood of the lamb during the Passover feast (Exodus 12: 21-32; see Exodus 14: 19-31).

These scenes of the Last Supper and the Passover and Exodus story are intended to emphasise the celebration of the Eucharist at the High Altar beneath the window.

The stained glass artist NHJ Westlake (1833-1921) was a partner and finally the sole proprietor of Lavers, Barraud & Westlake (1855-1920s), a London-based firm that changed its name several times and became Lavers, Westlake and Co, and eventually NHJ Westlake, before closing in the 1920s.

Moses striking the Rock for water, depicted in the East Window in Holy Trinity Church, Old Wolverton (Photograph: Patrick Comerford, 2023)

Luke 24: 13-35 (NRSVA):

13 Now on that same day two of them were going to a village called Emmaus, about seven miles from Jerusalem, 14 and talking with each other about all these things that had happened. 15 While they were talking and discussing, Jesus himself came near and went with them, 16 but their eyes were kept from recognizing him. 17 And he said to them, ‘What are you discussing with each other while you walk along?’ They stood still, looking sad. 18 Then one of them, whose name was Cleopas, answered him, ‘Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?’ 19 He asked them, ‘What things?’ They replied, ‘The things about Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, 20 and how our chief priests and leaders handed him over to be condemned to death and crucified him. 21 But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things took place. 22 Moreover, some women of our group astounded us. They were at the tomb early this morning, 23 and when they did not find his body there, they came back and told us that they had indeed seen a vision of angels who said that he was alive. 24 Some of those who were with us went to the tomb and found it just as the women had said; but they did not see him.’ 25 Then he said to them, ‘Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! 26 Was it not necessary that the Messiah should suffer these things and then enter into his glory?’ 27 Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.

28 As they came near the village to which they were going, he walked ahead as if he were going on. 29 But they urged him strongly, saying, ‘Stay with us, because it is almost evening and the day is now nearly over.’ So he went in to stay with them. 30 When he was at the table with them, he took bread, blessed and broke it, and gave it to them. 31 Then their eyes were opened, and they recognized him; and he vanished from their sight. 32 They said to each other, ‘Were not our hearts burning within us while he was talking to us on the road, while he was opening the scriptures to us?’ 33 That same hour they got up and returned to Jerusalem; and they found the eleven and their companions gathered together. 34 They were saying, ‘The Lord has risen indeed, and he has appeared to Simon!’ 35 Then they told what had happened on the road, and how he had been made known to them in the breaking of the bread.

Moses lifting the brazen serpent, depicted in the East Window in Holy Trinity Church, Old Wolverton (Photograph: Patrick Comerford, 2023)

Today’s Prayer:

The theme in this week’s prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel) is ‘USPG’s Lent Appeal: supporting young mothers affected By HIV.’ This theme was introduced on Sunday by USPG’s Fundraising Manager, Rebecca Allin, who reflected on the 2023 Lent Appeal supporting young mothers affected by HIV, and their children.

The prayer in the USPG Prayer Diary today (12 April 2023, Wednesday of Easter Week) invites us to pray:

Let us pray for pregnant women who lack access to healthcare. May we work towards a fairer world where giving birth is not a major risk to mother and child.

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.

Post Communion:

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.

Yesterday’s reflection

Continued tomorrow

The Destroying Angel passing over the Israelites at the Passover, depicted in the East Window in Holy Trinity Church, Old Wolverton (Photograph: Patrick Comerford, 2023)

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

Free journalism is essential for a free society and free world

Patrick Comerford

These eight days mark the Jewish holiday of Passover, which is celebrated in the early spring, from the 15th until the 22nd day of the Hebrew month of Nissan. Passover began this year on Wednesday evening, 5 April 2023 and continues until 13 April 2023.

Passover or Pesach is the most celebrated of all the Jewish holidays. regardless of religious observance. It commemorates the emancipation of the Israelites from slavery in ancient Egypt. Pesach is marked by avoiding leaven, and the highlight of the holiday is the Seder meals that include four cups of wine, eating matzah and bitter herbs, and retelling the story of the Exodus.

During many decades of slavery in Egypt, the pharaohs subjected the Israelites to back-breaking labour and unbearable horrors. God saw their distress and sent Moses to Pharaoh with the message: ‘Let my people go, so that they may worship me’ (Exodus 8: 1; 9: 1).

Despite numerous warnings, Pharaoh refused to heed God’s command. But his resistance was broken by ten plagues, culminating in the death of the first-born. Pharaoh virtually chased his former slaves out of the land. The Israelites left in such a hurry that the bread they baked as provisions for the exodus did not have time to rise.

On that night, 600,000 adult males, and many more women and children, left Egypt and began the trek to Mount Sinai, to religious freedom and to freedom as a people.

Nine days ago, on 29 March, the Jewish American journalist Evan Gershkovich of the Wall Street Journal was arrested by Russia’s security services on false charges and he faces a sentence of up to 20 years in prison.

Evan (31), is the American-son of Soviet-born Jewish exiles who settled in New Jersey,and the grandson of a Ukrainian Jewish Holocaust survivor. He is spending this Passover locked up in Moscow’s notorious Lefortovo prison, denied all contact with the outside world.

When Evan’s mother Ella was 22, she fled the Soviet Union using Israeli documents. She was whisked across the Iron Curtain by her own mother, a Ukrainian nurse and Holocaust survivor who would weep when she talked about the survivors of extermination camps she treated at a Polish military hospital at the end of World War II. Before fleeing Russia, they heard rumours that Soviet Jews were about to be deported to Siberia.

Evan’s father, Mikhail, also left the Soviet Union as part of the same wave of Jewish migration. The couple met in Detroit then moved to New Jersey where Evan and his elder sister Dusya grew up.

The Wall Street Journal asked Jews around the world to raise awareness of Evan’s plight this week by setting a place for Evan at their Seder table and sharing a picture along with the hashtags #FreeEvan and #IStandWithEvan.

Rabbi Angela Buchdahl, the senior rabbi at Central Synagogue in New York, announced on her Facebook page this week that she was leaving an empty chair at her Seder for Evan, and she urged others to do the same.

She wrote: ‘At our festival of freedom, may we remember those for whom the promise of freedom remains unfulfilled. Let us raise up God’s demand for justice as our own: “Let my people go”.’

To learn more about Evan, read this article from the Wall Street Journal: ‘Evan Gershkovich Loved Russia, the Country That Turned on Him.’

חַג פֵּסַח שַׂמֵחַ Chag Pesach Sameach

Shabbat Shalom

Praying with the Psalms in Ordinary Time: 9 July 2022 (Psalm 136)

‘For his mercy endures forever’ (Psalm 136) … the polyelaios in the Church of San Giorgio dei Greci (Ἅγιος Γεώργιος τῶν Ἑλλήνων) in Venice (Photograph: Patrick Comerford, 2022)

Patrick Comerford

In the Calendar of the Church, we are in Ordinary Time. Before today begins, I am taking some time this morning to continue my reflections drawing on the Psalms.

In my blog, I am reflecting each morning in this Prayer Diary in these ways:

1, Short reflections on a psalm or psalms;

2, reading the psalm or psalms;

3, a prayer from the USPG prayer diary.

Psalm 136:

Psalm 136 is notable for the refrain which forms the second half of each verse, ‘for his steadfast love endures for ever’. In the slightly numbering system in the Greek Septuagint and Latin Vulgate, this is Psalm 135.

Together, the two psalms Psalm 135 and 136 form a single composite unit, similar in tone, vocabulary and literary structure to the group of psalms known as Hallel. Some Jewish Sages called these two psalms ‘The Great Hallel’ to distinguish them from Psalms 113-118 which they called the ‘Egyptian Hallel,’ since it contains a reference to the Exodus from Egypt.

It is likely that both psalms were written for public worship in the Temple, and both are litanies or a series of invocations said by a leader of prayer, together with congregational responses.

Psalm 136 is arranged in well-marked groups of three verses to the end of verse 18, after which follow two groups of four verses.

The former Chief Rabbi, the late Lord (Jonathan) Sacks says that originally in the Temple, the leader of prayer said the first half of each verse of Psalm 136, to which the congregation responded with the second half.

As in several other psalms, this poem opens with cosmology and ends with history. It begins with God as Creator, and continues with God as Redeemer.

The Jewish Sages related the 26 verses of this psalm to the 26 generations between Adam and the giving of the Torah – from creation to revelation.

Because of its summary of the events of the Exodus, Psalm 136 forms part of the Haggadah on Pesach.

In the Eastern Orthodox Church, Psalm 135 and Psalm 136 (134 and 135 in the Septuagint) are called the Polyeleos (Πολυέλεος) or ‘Many Mercies,’ named such after the refrain ‘for his steadfast love endures for ever,’ or ‘for his mercy endures forever’ (ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ) in Psalm 136.

The Polyeleos is sung at Orthros (Matins) of a Feast Day and at Vigils. On Mount Athos and in some Slavic traditions, it is read every Sunday at Orthros.

On Mount Athos, it is considered one of the most joyful periods of Matins-Liturgy, and the highest point of Matins. In Athonite practice, all the candles are lit, and the chandeliers are made to swing as the psalms are sung, it is also accompanied by a joyful peal of the bells and censing of the church, sometimes with a hand censer that has many bells. At vigils, it accompanies the opening of the Royal Doors and a great censing of the nave by the priests or deacons.

Because of its liturgical importance, beautiful settings for the Polyeleos have been composed by Sergei Rachmaninoff and other composers.

The name Polyeleos has given the name ‘polyelaios’ (πολυελαιος) to the chandelier in many churches in the form of a very large circle with many candles and often adorned with icons of saints. The polyelaios is suspended by a chain from the ceiling. During the chanting of the Polyeleos psalms, all the candles are lit, and it is pushed with a rod so that it turns back and forth during the singing to symbolise the presence of the angels and adding to the joy of the service. This custom is still a practice in the monasteries on Mount Athos and in many Orthodox monasteries.

The Lord made ‘the moon and stars to rule over the night’ (Psalm 136: 9) … the recent ‘Museum of the Moon’ installation in Saint Mary’s Cathedral, Limerick (Photograph: Patrick Comerford)

Psalm 136 (NRSVA):

1 O give thanks to the Lord, for he is good,
for his steadfast love endures for ever.
2 O give thanks to the God of gods,
for his steadfast love endures for ever.
3 O give thanks to the Lord of lords,
for his steadfast love endures for ever;

4 who alone does great wonders,
for his steadfast love endures for ever;
5 who by understanding made the heavens,
for his steadfast love endures for ever;
6 who spread out the earth on the waters,
for his steadfast love endures for ever;
7 who made the great lights,
for his steadfast love endures for ever;
8 the sun to rule over the day,
for his steadfast love endures for ever;
9 the moon and stars to rule over the night,
for his steadfast love endures for ever;

10 who struck Egypt through their firstborn,
for his steadfast love endures for ever;
11 and brought Israel out from among them,
for his steadfast love endures for ever;
12 with a strong hand and an outstretched arm,
for his steadfast love endures for ever;
13 who divided the Red Sea in two,
for his steadfast love endures for ever;
14 and made Israel pass through the midst of it,
for his steadfast love endures for ever;
15 but overthrew Pharaoh and his army in the Red Sea,
for his steadfast love endures for ever;
16 who led his people through the wilderness,
for his steadfast love endures for ever;
17 who struck down great kings,
for his steadfast love endures for ever;
18 and killed famous kings,
for his steadfast love endures for ever;
19 Sihon, king of the Amorites,
for his steadfast love endures for ever;
20 and Og, king of Bashan,
for his steadfast love endures for ever;
21 and gave their land as a heritage,
for his steadfast love endures for ever;
22 a heritage to his servant Israel,
for his steadfast love endures for ever.

23 It is he who remembered us in our low estate,
for his steadfast love endures for ever;
24 and rescued us from our foes,
for his steadfast love endures for ever;
25 who gives food to all flesh,
for his steadfast love endures for ever.

26 O give thanks to the God of heaven,
for his steadfast love endures for ever.

Today’s Prayer:

The theme in the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel) this week has been ‘Tackling Poverty.’ It was introduced on Sunday by Niall Cooper, Director at Church Action on Poverty.

Saturday 9 July 2022:

The USPG Prayer Diary invites us to pray today in these words:

We pray for our political leaders that they may learn to make better provision for those living in poverty.

Yesterday’s reflection

Continued tomorrow

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

Praying with the Psalms in Ordinary Time: 8 July 2022 (Psalm 135)

‘The Lord … sent signs and wonders into your midst, O Egypt, against Pharaoh and all his servants’ (Psalm 135: 9) … the Exodus, from The Haggadah by Arthur Szyk, in the University of San Francisco Gleeson and Zief Libraries

Patrick Comerford

Two of us arrived back in Stony Stratford early this morning after two all-too-short days in Venice earlier this week. In the Calendar of the Church, we are in Ordinary Time. Before today begins, I am taking some time this morning to continue my reflections drawing on the Psalms.

In my blog, I am reflecting each morning in this Prayer Diary in these ways:

1, Short reflections on a psalm or psalms;

2, reading the psalm or psalms;

3, a prayer from the USPG prayer diary.

Psalm 135:

Psalm 135 begins and ends with the phrase ‘Praise the Lord’ (הַלְלוּ יָהּ, Hallelujah). In the slightly numbering system in the Greek Septuagint and Latin Vulgate, this is Psalm 134.

Together, the two psalms Psalm 135 and 136 form a single composite unit, similar in tone, vocabulary and literary structure to the group of psalms known as Hallel. Some Jewish Sages called these two psalms ‘The Great Hallel’ to distinguish them from Psalms 113-118 which they called the ‘Egyptian Hallel,’ since it contains a reference to the Exodus from Egypt.

It is likely that both psalms were written for public worship in the Temple, and both are litanies or a series of invocations said by a leader of prayer, together with congregational responses.

In Psalm 135, the responses are likely to have been, for the first section, ‘Praise the Lord’ (הַלְלוּ יָהּ, Hallelujah), and for the last, ‘Blessed be the Lord.’

Psalm 135 is structured in three parts: the first and last speak about the truth of God and the falsity of idols; the second part speaks about God’s power over nature and history. The first part is five verses long, the second is seven and the third is nine.

In the Eastern Orthodox Church, Psalm 135 and Psalm 136 (134 and 135 in the Septuagint) are called the Polyeleos (Πολυέλεος) or ‘Many Mercies,’ named such after the refrain ‘for his steadfast love endures for ever,’ or ‘for his mercy endures forever’ (ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ) in Psalm 136.

The Polyeleos is sung at Orthros (Matins) of a Feast Day and at Vigils. On Mount Athos and in some Slavic traditions, it is read every Sunday at Orthros.

On Mount Athos, it is considered one of the most joyful periods of Matins-Liturgy, and the highest point of Matins. In Athonite practice, all the candles are lit, and the chandeliers are made to swing as the psalms are sung, it is also accompanied by a joyful peal of the bells and censing of the church, sometimes with a hand censer that has many bells. At vigils, it accompanies the opening of the Royal Doors and a great censing of the nave by the priests or deacons.

The Monastery of Vatopedi on Mount Athos … ‘The Polyeleos’ (Psalm 135-136) is read every Sunday at Orthros on Mount Athos (Photograph: Patrick Comerford)

Psalm 135 (NRSVA):

1 Praise the Lord!
Praise the name of the Lord;
give praise, O servants of the Lord,
2 you that stand in the house of the Lord,
in the courts of the house of our God.
3 Praise the Lord, for the Lord is good;
sing to his name, for he is gracious.
4 For the Lord has chosen Jacob for himself,
Israel as his own possession.

5 For I know that the Lord is great; our Lord is above all gods.
6 Whatever the Lord pleases he does,
in heaven and on earth,
in the seas and all deeps.
7 He it is who makes the clouds rise at the end of the earth;
he makes lightnings for the rain
and brings out the wind from his storehouses.

8 He it was who struck down the firstborn of Egypt,
both human beings and animals;
9 he sent signs and wonders
into your midst, O Egypt,
against Pharaoh and all his servants.
10 He struck down many nations
and killed mighty kings—
11 Sihon, king of the Amorites,
and Og, king of Bashan,
and all the kingdoms of Canaan—
12 and gave their land as a heritage,
a heritage to his people Israel.

13 Your name, O Lord, endures for ever,
your renown, O Lord, throughout all ages.
14 For the Lord will vindicate his people,
and have compassion on his servants.

15 The idols of the nations are silver and gold,
the work of human hands.
16 They have mouths, but they do not speak;
they have eyes, but they do not see;
17 they have ears, but they do not hear,
and there is no breath in their mouths.
18 Those who make them
and all who trust them
shall become like them.

19 O house of Israel, bless the Lord!
O house of Aaron, bless the Lord!
20 O house of Levi, bless the Lord!
You that fear the Lord, bless the Lord!
21 Blessed be the Lord from Zion,
he who resides in Jerusalem.
Praise the Lord!

Today’s Prayer:

The theme in the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel) this week is ‘Tackling Poverty.’ It was introduced on Sunday by Niall Cooper, Director at Church Action on Poverty.

Friday 8 July 2022:

The USPG Prayer Diary invites us to pray today in these words:

We give thanks for the generosity of poor and rich as they support charities working with the disadvantaged.

Yesterday’s reflection

Continued tomorrow

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

Praying with the Psalms in Ordinary Time: 17 June 2022 (Psalm 114)

‘When Israel went out from Egypt … The sea looked and fled’ (Psalm 114: 1-3) … an illustration in the ‘Passover Haggadah’ by the Polish-American artists Arthur Szyk

Patrick Comerford

In the Calendar of the Church, this is Ordinary Time. Two of us are staying in Lichfield, and planning to return to the Chapel of Saint John's Hospital and Lichfield Cathedral later today. But, before this day begins, I am taking some time this morning to continue my reflections drawing on the Psalms.

In my blog, I am reflecting each morning in this Prayer Diary in these ways:

1, Short reflections on a psalm or psalms;

2, reading the psalm or psalms;

3, a prayer from the USPG prayer diary.

Psalm 114:

Psalm 114 is the second of the six psalms (Psalms 113-118) comprising the Hallel (הַלֵּל, ‘Praise’). It is sometimes known by its opening phrase in Latin, In exitu Israel. In the slightly different numbering system in the Greek Septuagint and in the Latin Vulgate, this psalm is the first part of Psalm 113.

Psalms 113-118 are among the earliest prayers written to be recited in the Temple on days of national celebration. They were sung as accompaniment to the Pesach or Passover sacrifice. Early rabbinic sources suggest that these psalms were said on the pilgrimage festivals – Pesach, Shavuot and Sukkot.

These psalms are known as the ‘Egyptian Hallel’ because of the references in this psalm to the Exodus from Egypt.

Psalm 114 is a lyrical account of how nature itself trembled and rejoiced at the Exodus, when the Supreme Power intervened and recused the powerless.

This psalm begins with the Hebrew:

בְּצֵאת יִשְׂרָאֵל, מִמִּצְרָיִם; בֵּית יַעֲקֹב, מֵעַם לֹעֵז

In Hebrew this is an acrostic poem. At eight verses, this psalm is comparatively concise. It is composed of four stanzas of two lines, which the word Jacob envelops. The two central stanzas evoke with images full of life the miracle of the Red Sea and the passage of the Jordan. God is evoked only at the end of the Psalm, doubtless to arouse the expectation.

The first stanza recalls by the verb that the Hebrew people are born in the Exodus. The words sanctuary and domain designate the entire inheritance of God, not only in the geographical sense but also in a spiritual sense. The miracles that allow Israel to cross the Red Sea and cross the River Jordan are poetically enhanced by the process of hyperbole and by images evoking a life of natural elements, water and mountains. It is a means of manifesting all creation, with Israel and actively participating in its march towards the Promised Land.

1, Verses 1-3 recall the Exodus and its initial and final events: the people led Egypt, and were able to cross the Red Sea and the Jordan.

2, Verse 4 may be referring to the earth tremors that accompanied God’s appearance on Mount Sinai.

3, Verses 5-6 ask why these miracles too place.

4, Verses 7-8 tell us this was because the Lord of all creation was present. He commanded water to spring from the rock, quenching the thirst of the people during the Exodus.

As the physical earth responded to God’s command then, how do we respond?

Part of the Psalm 114 is quoted at the beginning of Dante’s Purgatorio, and this psalm was associated with burial and funeral rites in the Mediaeval Church. Later, John Milton wrote ‘A Paraphrase on Psalm 114’ among his poems of 1645.

‘The Lord … turns the rock into a pool of water’ (Psalm 114: 7-8) … rocks by the beach at Preveli on the south coast of Crete (Photograph: Patrick Comerford, 2021)

Psalm 114 (NRSVA):

1 When Israel went out from Egypt,
the house of Jacob from a people of strange language,
2 Judah became God’s sanctuary,
Israel his dominion.

3 The sea looked and fled;
Jordan turned back.
4 The mountains skipped like rams,
the hills like lambs.

5 Why is it, O sea, that you flee?
O Jordan, that you turn back?
6 O mountains, that you skip like rams?
O hills, like lambs?

7 Tremble, O earth, at the presence of the Lord,
at the presence of the God of Jacob,
8 who turns the rock into a pool of water,
the flint into a spring of water.

Today’s Prayer:

The theme this week in the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel) is ‘Focus 9/99,’ which was introduced on Sunday by the Revd M Benjamin Inbaraj, Director of the Church of South India’s SEVA department.

Friday 17 June 2022:

The USPG Prayer invites us to pray today in these words:

We give thanks for ecumenism and the ecumenical example shown by the Church of South India. May we remember that we have much in common with different denominations across the world.

Yesterday’s reflection

Continued tomorrow

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

Praying with the Psalms in Ordinary Time: 16 June 2022 (Psalm 113)

‘Blessed be the name of the Lord … from the rising of the sun to its setting’ (Psalm 113: 2-3) … sunrise at Igoumenitsa on the west coast of Greece (Photograph: Patrick Comerford)

Patrick Comerford

We are now in Ordinary Time, and in the calendar in Common Worship in the Church of England, today (Thursday 16 June 2022) is Corpus Christi or the ‘Day of Thanksgiving for the Institution of Holy Communion.’ Two of us are planning to visit Lichfield later today, visiting both the Chapel of Saint John’s Hospital and Lichfield Cathedral.

Before today begins, I am taking some time this morning to continue my reflections drawing on the Psalms.

In my blog, I am reflecting each morning in this Prayer Diary in these ways:

1, Short reflections on a psalm or psalms;

2, reading the psalm or psalms;

3, a prayer from the USPG prayer diary.

Psalm 113:

Psalm 113 is the first of the six psalms (Psalms 113-118) comprising the Hallel (הַלֵּל, ‘Praise’). It is often known by its opening phrase in Latin, Laudate pueri Dominum. In the slightly different numbering system in the Greek Septuagint and in the Latin Vulgate, this psalm is Psalm 112.

Psalms 113-118 are among the earliest prayers written to be recited in the Temple on days of national celebration. They were sung as accompaniment to the Pesach or Passover sacrifice. Early rabbinic sources suggest that these psalms were said on the pilgrimage festivals – Pesach, Shavuot and Sukkot.

Verse 7 (‘He raises the poor from the dust’) is reminiscent of Hannah’s prayer after the birth of her child (see I Samuel 2: 8). As the former Chief Rabbi, Lord (Jonathan) Sacks, notes, the religions of the ancient world were deeply conservative, designed to vindicate and perpetuate hierarchies. Judaism, however, believing that human dignity is the prerogative of everyone, was ‘an ongoing protest against such inequalities. God’s greatness is evident in the fact that he can lift the poor and the needy to a place of honour alongside princes.’

In Judaism, Psalm 113 is the first of the six psalms (Psalm 113-118) comprising the Hallel, a prayer of praise and thanksgiving on Rosh Chodesh (the first day of the Hebrew month) and the holidays of Passover (Pesach), Shavuot, and Sukkot, as well as at Hanukkah and Rosh Chodesh, or the beginning of the new month. On all days when Hallel is recited, Psalm 113 is recited in its entirety.

‘He raises the poor from the dust’ (Psalm 113: 7) … the ‘Poor Man’s Friend’ remembered in a plaque on a terrace of houses on Wolverton Road, Stony Stratford (Photograph: Patrick Comerford, 2022)

Psalm 113 (NRSVA):

1 Praise the Lord!
Praise, O servants of the Lord;
praise the name of the Lord.

2 Blessed be the name of the Lord
from this time on and for evermore.
3 From the rising of the sun to its setting
the name of the Lord is to be praised.
4 The Lord is high above all nations,
and his glory above the heavens.

5 Who is like the Lord our God,
who is seated on high,
6 who looks far down
on the heavens and the earth?
7 He raises the poor from the dust,
and lifts the needy from the ash heap,
8 to make them sit with princes,
with the princes of his people.
9 He gives the barren woman a home,
making her the joyous mother of children.
Praise the Lord!

The Old Court in Corpus Christi College, Cambridge … today is the Feast of Corpus Christi (Photograph: Patrick Comerford)

Today’s Prayer:

The theme this week in the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel) is ‘Focus 9/99,’ which was introduced on Sunday by the Revd M Benjamin Inbaraj, Director of the Church of South India’s SEVA department.

Thursday 16 June 2022 (Corpus Christi):

The USPG Prayer invites us to pray today in these words:

Let us remember that many children do not have access to education. May we support efforts to remedy this wrong.

Yesterday’s reflection

Continued tomorrow



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

Praying with the Psalms in Pentecost: 9 June 2022 (Psalm 106)

‘Moses his chosen stood before him in the breach …’ (Psalm 106: 23) … a statue of Moses in the Church of Saint Peter and Saint Paul, Athlone (Photograph: Patrick Comerford)

Before today begins, I am taking some time this morning to continue my reflections from the seasons of Lent and Easter, including my morning reflections drawing on the Psalms.

In my blog, I am reflecting each morning in this Prayer Diary in these ways:

1, Short reflections on a psalm or psalms;

2, reading the psalm or psalms;

3, a prayer from the USPG prayer diary.

Psalm 106:

Psalm 106 is the final psalm in Book 4 (Psalms 90-106) of the Hebrew psalter. This is one of the longer psalms, and has 48 verses. It is sometimes known by its Latin name Confitemini. In the slightly different numbering system in the Greek Septuagint and Latin Vulgate, this psalm is counted as Psalm 105.

Psalms 105 and 106, the two psalms that end Book 4 of the Hebrew psalms, are closely related. Psalm 105 gives thanks for God’s faithfulness to the covenant he made with Abraham; Psalm 106 is a psalm of penitence, reciting the history of Israel’s faithlessness and disobedience.

This psalm and Psalm 107 are closely connected together, and the division of the fourth and fifth books does not correspond to any difference of source or character, as is the case in the other books.

Psalm 106 continue the themes Exodus themes in the previous Psalm, Psalm 105.

The first portion of this Psalm moves from praise and thanksgiving to petition and confession, through the full range of human emotion and the complexities of our relationship with God, relying on God’s continuing faithfulness.

The second portion of this Psalm moves to a confessional tone.

The closing words in verse 48 correspond to the concluding verses of Psalms 41 and 89, that end Books 1 and 3 of the psalter. The liturgical direction ‘let all the people say, ‘Amen.’ Praise the Lord!’ seems to imply that the doxology here is not a mere mark of the end of the Fourth Book, but was actually sung at the close of the Psalm.

In some Jewish traditions, this psalm is recited on the second day of Passover.

Arthur Szyk’s illuminated ‘Haggadah’ retells the Jewish liberation from Pharaoh’s repression as a cry for European Jews in the 1930s

Psalm 106 (NRSVA):

1 Praise the Lord!
O give thanks to the Lord, for he is good;
for his steadfast love endures for ever.
2 Who can utter the mighty doings of the Lord,
or declare all his praise?
3 Happy are those who observe justice,
who do righteousness at all times.

4 Remember me, O Lord, when you show favour to your people;
help me when you deliver them;
5 that I may see the prosperity of your chosen ones,
that I may rejoice in the gladness of your nation,
that I may glory in your heritage.

6 Both we and our ancestors have sinned;
we have committed iniquity, have done wickedly.
7 Our ancestors, when they were in Egypt,
did not consider your wonderful works;
they did not remember the abundance of your steadfast love,
but rebelled against the Most High at the Red Sea.
8 Yet he saved them for his name’s sake,
so that he might make known his mighty power.
9 He rebuked the Red Sea, and it became dry;
he led them through the deep as through a desert.
10 So he saved them from the hand of the foe,
and delivered them from the hand of the enemy.
11 The waters covered their adversaries;
not one of them was left.
12 Then they believed his words;
they sang his praise.

13 But they soon forgot his works;
they did not wait for his counsel.
14 But they had a wanton craving in the wilderness,
and put God to the test in the desert;
15 he gave them what they asked,
but sent a wasting disease among them.

16 They were jealous of Moses in the camp,
and of Aaron, the holy one of the Lord.
17 The earth opened and swallowed up Dathan,
and covered the faction of Abiram.
18 Fire also broke out in their company;
the flame burned up the wicked.

19 They made a calf at Horeb
and worshipped a cast image.
20 They exchanged the glory of God
for the image of an ox that eats grass.
21 They forgot God, their Saviour,
who had done great things in Egypt,
22 wondrous works in the land of Ham,
and awesome deeds by the Red Sea.
23 Therefore he said he would destroy them—
had not Moses, his chosen one,
stood in the breach before him,
to turn away his wrath from destroying them.

24 Then they despised the pleasant land,
having no faith in his promise.
25 They grumbled in their tents,
and did not obey the voice of the Lord.
26 Therefore he raised his hand and swore to them
that he would make them fall in the wilderness,
27 and would disperse their descendants among the nations,
scattering them over the lands.

28 Then they attached themselves to the Baal of Peor,
and ate sacrifices offered to the dead;
29 they provoked the Lord to anger with their deeds,
and a plague broke out among them.
30 Then Phinehas stood up and interceded,
and the plague was stopped.
31 And that has been reckoned to him as righteousness
from generation to generation for ever.

32 They angered the Lord at the waters of Meribah,
and it went ill with Moses on their account;
33 for they made his spirit bitter,
and he spoke words that were rash.

34 They did not destroy the peoples
as the Lord commanded them,
35 but they mingled with the nations
and learned to do as they did.
36 They served their idols,
which became a snare to them.
37 They sacrificed their sons
and their daughters to the demons;
38 they poured out innocent blood,
the blood of their sons and daughters,
whom they sacrificed to the idols of Canaan;
and the land was polluted with blood.
39 Thus they became unclean by their acts,
and prostituted themselves in their doings.

40 Then the anger of the Lord was kindled against his people,
and he abhorred his heritage;
41 he gave them into the hand of the nations,
so that those who hated them ruled over them.
42 Their enemies oppressed them,
and they were brought into subjection under their power.
43 Many times he delivered them,
but they were rebellious in their purposes,
and were brought low through their iniquity.
44 Nevertheless, he regarded their distress
when he heard their cry.
45 For their sake he remembered his covenant,
and showed compassion according to the abundance of his steadfast love.
46 He caused them to be pitied
by all who held them captive.

47 Save us, O Lord our God,
and gather us from among the nations,
that we may give thanks to your holy name
and glory in your praise.

48 Blessed be the Lord, the God of Israel,
from everlasting to everlasting.
And let all the people say, ‘Amen.’
Praise the Lord!

Today’s Prayer:

The theme in this week’s prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel) is ‘The Time to Act is Now!’ This theme was introduced on Sunday by Linet Musasa, of the Anglican Council of Zimbabwe.

The USPG Prayer Diary this morning (Thursday 9 June 2022) invites us to pray:

Let us pray for climate activists and the climate movement. May we lend our voices to this movement, helping them to bring about positive change where possible.

Yesterday’s reflection

Continued tomorrow

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