Westcott House on Jesus Lane is one of the two Anglican theological colleges in Cambridge (Photograph: Patrick Comerford, 2026)
Patrick Comerford
During this week’s walking tour of Cambridge, when I showed a visiting friend from Ireland around the Cambridge I have felt a part of for almost 20 years and that has been a part of me too, we visited a number of colleges, chapels and churches, including King’s College and Jesus College and their chapels, and Sidney Sussex College and Christ’s College.
One of the theological colleges we visited was Westcott House, the Anglican theological college on Jesus Lane in the heart of Cambridge, squeezed between Sidney Sussex College to the west and All Saints’ Church to the east, and across the street on Jesus Lane from Jesus College, as well as the Institute for Orthodox Christian Studies and Wesley House.
When I stayed at Sidney Sussex College on courses organised by the IOCS, I became well acquainted with Westcott House, and I have often mused that it Westcott was the one theological college in England – or, perhaps, Ripon College Cuddesdon – I would like to have trained at had I not trained in Ireland.
I stayed in Westcott House once many years ago during a residential meeting of USPG trustees, and I have been there for chapel services and for seminars organised by the IOCS, when the lecturers have included Archbishop Rowan Williams, Metropolitan Kallistos Ware and Metropolitan John Zizioulas.
Westcott House on Jesus Lane, Cambridge, is squeezed between Sidney Sussex College and All Saints’ Church and across the street from Jesus College (Photograph: Patrick Comerford, 2026)
Westcott House is one of two Anglican theological colleges in Cambridge, the other being Ridley Hall. Westcott stands in the Liberal Catholic tradition in Anglicanism, but the college accepts ordinands from a range of traditions in the Church of England and other Anglican churches. Its main activity is training men and women for ordained ministry in the Church of England, and it is part of the Cambridge Theological Federation.
The chapel at Westcott is at the heart of the community life. Its uncluttered simplicity provides ideal sacred space for a range of services from sung high mass to said Morning Prayer, from adoration of the Blessed Sacrament to ‘prayer and praise’ services.
As we strolled around the grounds of Westcott House, my friend and I compared notes about theological training in England and Ireland, the accommodation and facilities provided for ordinands and their families, the links theological colleges and students ought to be encouraged to have with the university, and the links the philosopher Ludwig Wittgenstein developed with Ireland thanks to his friendship with a former ordinand at Westcott, Maurice O’Connor (Con) Drury.
Westcott House was founded in 1881 by Brooke Foss Westcott, one of the ‘Cambridge Triumvirate’ of biblical scholars and theologians (Photograph: Patrick Comerford, 2026)
Westcott House was founded in 1881 as the Cambridge Clergy Training School. Brooke Foss Westcott (1825-1901), the then Regius Professor of Divinity at the University of Cambridge, was its first president, and he later became the Bishop of Durham.
Westcott was a distinguished New Testament scholar and one of the ‘Cambridge Triumvirate’ of biblical scholars and theologians, alongside Joseph Barber Lightfoot (1828-1899) and Dublin-born Fenton John Anthony Hort (1828-1892). Together, they produced The New Testament in the Original Greek (1881), shaping modern Bible translations, and leading to the Revised Version, the Revised Standard Version and eventually the New Revised Standard Version (NRSV) of the Bible.
Westcott House was the result of Westcott’s passionate concern to raise the standard of clergy education and to equip clergy to meet the challenges of parish ministry. He was also exercised by the way in which the Church of England was increasingly dominated by parties and factions, and he refused to be labelled with any factional affiliations or labels.
In its history, Westcott House has said: ‘As a scholar, educator, priest and prophet, Westcott’s legacy to the Church of England challenges sectarianism, ignorance, complacency and empty faith. This is the spirit which Westcott House seeks to honour today, drawing students from all backgrounds to prepare them for ministry in this historic centre of Christian learning.’
Visiting Westcott House is an experience that could be compared to standing on the shoulders of theological giants (Photograph: Patrick Comerford, 2026)
I once described staying in Westcott House as an experience that could be compared to standing on the shoulders of the theological giants of the Church of England, and even of wider Anglicanism. Today, Westcott House describes itself as ‘the home of a diverse, inclusive and international community of people who share a vision of ministry to all society’.
The Revd Dr Helen Dawes has been the principal of Westcott House since 2021. Previous principals have included Peter Walker (1962-1972), later Bishop of Ely, Mark Santer (1972-1981), later Bishop of Birmingham, and Canon Chris Chivers, who chaired the Trustees of USPG. The first Irish-born principal was William Derrick Lindsay Greer (1902-1972), later Bishop of Manchester.
The boot scarpers at the entrance, depicting a rabbit and a pig, are a heraldic pun on the surname of Bertram Cunningham (1871-1944), who was the principal in 1919-1943.
Notable staff members have included Earl (Gregory) Collins, formerly of Glenstal Abbey and Abbot of the Dormition Abbey, Jerusalem, author of the Glenstal Book of Icons, and now Canon Chancellor of Chichester Cathedral; Canon John Collins and Dean Alan Webster, later of Saint Paul’s Cathedral, London; Don Cupitt, later Dean of Emmanuel College, Cambridge; John Habgood, later Archbishop of York; Hugh Montefiore, later Bishop of Birmingham; Mary Tanner, later European President of the World Council of Churches; Canon Angela Tilby; and two former Archbishops of Canterbury, Robert Runcie and Rowan Williams.
Notable alumni include: the Revd Professor John Polkinghorne (1930-2021), theoretical physicist and theologian, who wrote extensively on quantum physics and theology; John Robinson, Bishop of Woolwich and author of Honest to God; Mervyn Stockwood, Bishop of Southwark; and Graham Ward, Regius Professor of Divinity at Oxford until 2024.
The chapel is at the heart of daily life in Westcott House (Photograph: Patrick Comerford, 2026)
Dr Maurice O’Connor (Con) Drury (1907-1976), who left Westcott House after a year as an ordinand, was an Irish psychiatrist, is known for his accounts of his conversations and close friendship with the philosopher Ludwig Wittgenstein. He studied philosophy at Trinity College, Cambridge, where his tutors included Wittgenstein. Drury and Wittgenstein remained close friend and Drury was among a group of friends present at Wittgenstein’s deathbed in 1951.
After leaving Westcott House, Con Drury studied medicine in Trinity College Dublin, thanks to financial assistance from Wittgenstein and friends, including the economist John Maynard Keynes. He took part in the Normandy landings, and later was the resident psychiatrist at Saint Patrick’s Hospital, Dublin, and a lecturer in TCD and the Royal College of Surgeons in Ireland.
His son, Dr Luke Drury, an astrophysicist, was elected president of the Royal Irish Academy in 2011. Another son, Paul Drury, who died in 2015, edited The Star, Evening Herald, Irish Daily Mail and Ireland on Sunday, and was also deputy editor of the Irish Independent.
Con Drury’s papers are held in the library of Mary Immaculate College, Limerick.
The architects of Westcott House included Temple Lushington Moore, who was born in Tullamore, Co Offaly (Photograph: Patrick Comerford, 2026)
Westcott House is now Grade II listed, and visually it can look like the cloisters of All Saints’ Church, which is adjacent and was designed by George Frederick Bodley (1827-1907).
The main buildings were built in 1899-1929 around an attractive Tudor-style courtyard. The north range was designed in 1899 by the architectural practice of GE Grayson (1834-1912) and Edward Ould (1852-1909), the west range in 1912 by Hartwell Simpson, the east range and south part in 1914 by the Tullamore-born architect Temple Lushington Moore (1856-1920). Temple Moore was also the architect of Pusey House, Oxford; his only son, Richard Temple Moore (1891-1918), was killed when the RMS Leinster was torpedoed and sunk off Dublin a mere month before the end of World War I.
Temple Moore has been described as ‘England’s leading ecclesiastical architect from the mid-Edwardian years’. The architectural historian Sir Nikolaus Pevsner said that he was ‘always sensitive in his designs and often interesting.’ His designs reflect his Anglo-Catholic practice and values. His work can be seen across England; he is known for a series of fine Gothic Revival churches built about 1890 and 1917 and he also restored many churches and designed church fittings.
The chapel and other buildings at Westcott House were designed in 1923-1929 by the architect Percy Richard Morley Horder (1870-1944), who also worked on Chapel Court in Jesus College and designed the Jesus College boathouse (1932).
Westcott House is in an idyllic college setting in the heart of Cambridge (Photograph: Patrick Comerford, 2026)
Since the 1985 report Faith in the City, Westcott House has retained a commitment to develop expertise and capacity in the fields of urban ministry and mission.
Through a partnership with the Diocese of Manchester, the college has pioneered patterns of context-based learning and innovative approaches to contextual theology for over twenty years. These approaches have been widely imitated and developed by other theological education institutions. The college has also developed a programme for continuing ministerial development through the Westcott Foundation.
The college provides training pathways in conjunction with the University of Cambridge and the Common Awards, validated by Durham University, as well as opportunities for independent study for undergraduate and postgraduate degrees through the wider Cambridge Theological Federation and Anglia Ruskin University.
Today, Westcott House is a collection of beautiful buildings overlooking the gardens of Old Court, and it offers a peaceful and idyllic college setting in the heart of Cambridge.
The boot scrapers at the main entrance to Westcott House, in the shape of a rabbit and a pig, are heraldic puns on the name of Bertram Cunningham (Photographs: Patrick Comerford, 2026)
Showing posts with label Limerick. Show all posts
Showing posts with label Limerick. Show all posts
25 July 2026
Visiting Westcott House, Cambridge,
is like standing on the shoulders of
the theological giants of Anglicanism
18 July 2026
Daily prayer in Ordinary Time 2026:
72, Saturday 18 July 2026
The Prophet Isaiah depicted in the iconostasis in Arkadi Monastery in Crete (Photograph: Patrick Comerford)
Patrick Comerford
We are in Ordinary Time in the Church Calendar and tomorrow is the Seventh Sunday after Trinity (Trinity VII, 19 July 2026). The calendar of the Church of England in Common Worship today remembers Elizabeth Ferard (1825-1883), first deaconess in the Church of England and founder of the Community of Saint Andrew.
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.
‘He will not cry or lift up his voice, or make it heard in the street; a bruised reed he will not break’ (Isaiah 42: 2-3; see Matthew 12: 19) … a boat among reeds on the banks of the River Shannon, Co Limerick (Photograph: Patrick Comerford)
Matthew 12: 14-21 (NRSVA):
14 But the Pharisees went out and conspired against him, how to destroy him.
15 When Jesus became aware of this, he departed. Many crowds followed him, and he cured all of them, 16 and he ordered them not to make him known. 17 This was to fulfil what had been spoken through the prophet Isaiah:
18 ‘Here is my servant, whom I have chosen,
my beloved, with whom my soul is well pleased.
I will put my Spirit upon him,
and he will proclaim justice to the Gentiles.
19 He will not wrangle or cry aloud,
nor will anyone hear his voice in the streets.
20 He will not break a bruised reed
or quench a smouldering wick
until he brings justice to victory.
21 And in his name the Gentiles will hope.’
The Prophet Isaiah (right) and Saint John the Baptist … a window in Saint John’s Church, Wall, near Lichfield (Photograph: Patrick Comerford)
Today’s Reflections:
As we continue our daily readings in Saint Matthew’s Gospel, we see how Jesus is becoming a figure of controversy. We saw yesterday how he was accused by Pharisees of condoning the disciples breaking the Sabbath on the part of his disciples (Matthew 12: 1-8). Immediately afterwards he went to a synagogue and, in spite of a challenge about healing on the Sabbath, he went ahead and cured a man with a ‘withered hand’ (Matthew 12: 9-13).
Following this, Matthew tells us that ‘the Pharisees went out and conspired against him, how to destroy him’ (Matthew 12: 14), because his is a severe threat to their authority.
Jesus, aware of this plotting, disappears from sight for a while. He does not go out of his way to confront people or to create trouble for himself and does not deliberately engineer his own suffering and death.
At this point, Saint Matthew compares Jesus’s behaviour with a Biblical and quotes a passage in Isaiah (42: 1-4) to portray Jesus as fulfilling of the Spirit of God campaigning for justice for peoples everywhere.
Second Isaiah, or Isaiah 40-55), often referred to as ‘Deutero-Isaiah’ or the Book of Consolation, was probably written during the Babylonian exile, between 540 and 515 BCE, offering comfort and hope to the exiled people. This section contains beautiful poetic passages, emphasising God’s mercy, faithfulness, and the promise of salvation. It foretells the coming of a ‘Suffering Servant’, the Messiah, who will bring salvation not only to Israel but to all nations.
This is the longest Old Testament citation in this gospel (verses 18-21), although it does not correspond exactly to either the Hebrew or the Septuagint reading of that passage.
Isaiah 42:1-4 describes God’s servant, chosen and empowered by God’s Spirit, who will bring justice to the nations. This servant will be gentle, not resorting to loud public displays, and will not extinguish even the smallest hope. He is going to establish justice on earth and be a light to the nations, guiding those in darkness:
1 Here is my servant, whom I uphold,
my chosen, in whom my soul delights;
I have put my spirit upon him;
he will bring forth justice to the nations.
2 He will not cry or lift up his voice,
or make it heard in the street;
3 a bruised reed he will not break,
and a dimly burning wick he will not quench;
he will faithfully bring forth justice.
4 He will not grow faint or be crushed
until he has established justice in the earth;
and the coastlands wait for his teaching.
For Saint Matthew, Jesus is the servant whom God has chosen, ‘in whom my soul delights’. He is no demagogue and ‘will not cry out or lift up his voice or make it heard in the street’. Instead, he goes about quietly, tolerant and understanding of the weak, so gentle and kind in his behaviour that ‘a bruised reed he will not break, and a dimly burning wick he will not quench.’
This reading, then, emphasises the meekness of Jesus, the Servant of the Lord, and foretells the extension of his mission to the Gentiles. His message, demanding thought it may be, does not crush people. Justice comes through compassion – like care for the bruised reed – not through the exercise of power and violence.
Christ will always intervene on behalf of the weak, and in a way that is sensitive to them, and that takes the limelight away from himself. His concern for justice will bring hope to all people.
In these days, we are so in need of this assurance that Christ will patiently bring justice to victory.
The Prophet Isaiah (left) and the Prophet Jeremiah (right) in a window in Saint Michael’s Church, Pery Square, Limerick (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 18 July 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 12 to 18 July 2026 (pp 18-19), is ‘The Land of the Highlanders’. This theme was introduced last Sunday with a reflection by the Most Revd Mark Strange, Primus of the Scottish Episcopal Church.
The USPG prayer diary today (Saturday 18 July 2026) invites us to pray
God, we hold before you the hope that the Highlands may once again be filled with Highlanders. Guide your Church to stand alongside its people and to trust in you.
The Collect of the Day:
Merciful God,
you have prepared for those who love you
such good things as pass our understanding:
pour into our hearts such love toward you
that we, loving you in all things and above all things,
may obtain your promises,
which exceed all that we can desire;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
God of our pilgrimage,
you have led us to the living water:
refresh and sustain us
as we go forward on our journey,
in the name of Jesus Christ our Lord.
Additional Collect
Creator God,
you made us all in your image:
may we discern you in all that we see,
and serve you in all that we do;
through Jesus Christ our Lord.
Collect on the Eve of Trinity VII:
Lord of all power and might,
the author and giver of all good things:
graft in our hearts the love of your name,
increase in us true religion,
nourish us with all goodness,
and of your great mercy keep us in the same;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s reflections
Continued tomorrow
‘He will not break a bruised reed’ (Matthew 12: 20), ‘a bruised reed he will not break’ (Isaiah 42: 3) … reeds in the breeze on the River Shannon at Carrick-on-Shannon (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are in Ordinary Time in the Church Calendar and tomorrow is the Seventh Sunday after Trinity (Trinity VII, 19 July 2026). The calendar of the Church of England in Common Worship today remembers Elizabeth Ferard (1825-1883), first deaconess in the Church of England and founder of the Community of Saint Andrew.
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.
‘He will not cry or lift up his voice, or make it heard in the street; a bruised reed he will not break’ (Isaiah 42: 2-3; see Matthew 12: 19) … a boat among reeds on the banks of the River Shannon, Co Limerick (Photograph: Patrick Comerford)
Matthew 12: 14-21 (NRSVA):
14 But the Pharisees went out and conspired against him, how to destroy him.
15 When Jesus became aware of this, he departed. Many crowds followed him, and he cured all of them, 16 and he ordered them not to make him known. 17 This was to fulfil what had been spoken through the prophet Isaiah:
18 ‘Here is my servant, whom I have chosen,
my beloved, with whom my soul is well pleased.
I will put my Spirit upon him,
and he will proclaim justice to the Gentiles.
19 He will not wrangle or cry aloud,
nor will anyone hear his voice in the streets.
20 He will not break a bruised reed
or quench a smouldering wick
until he brings justice to victory.
21 And in his name the Gentiles will hope.’
The Prophet Isaiah (right) and Saint John the Baptist … a window in Saint John’s Church, Wall, near Lichfield (Photograph: Patrick Comerford)
Today’s Reflections:
As we continue our daily readings in Saint Matthew’s Gospel, we see how Jesus is becoming a figure of controversy. We saw yesterday how he was accused by Pharisees of condoning the disciples breaking the Sabbath on the part of his disciples (Matthew 12: 1-8). Immediately afterwards he went to a synagogue and, in spite of a challenge about healing on the Sabbath, he went ahead and cured a man with a ‘withered hand’ (Matthew 12: 9-13).
Following this, Matthew tells us that ‘the Pharisees went out and conspired against him, how to destroy him’ (Matthew 12: 14), because his is a severe threat to their authority.
Jesus, aware of this plotting, disappears from sight for a while. He does not go out of his way to confront people or to create trouble for himself and does not deliberately engineer his own suffering and death.
At this point, Saint Matthew compares Jesus’s behaviour with a Biblical and quotes a passage in Isaiah (42: 1-4) to portray Jesus as fulfilling of the Spirit of God campaigning for justice for peoples everywhere.
Second Isaiah, or Isaiah 40-55), often referred to as ‘Deutero-Isaiah’ or the Book of Consolation, was probably written during the Babylonian exile, between 540 and 515 BCE, offering comfort and hope to the exiled people. This section contains beautiful poetic passages, emphasising God’s mercy, faithfulness, and the promise of salvation. It foretells the coming of a ‘Suffering Servant’, the Messiah, who will bring salvation not only to Israel but to all nations.
This is the longest Old Testament citation in this gospel (verses 18-21), although it does not correspond exactly to either the Hebrew or the Septuagint reading of that passage.
Isaiah 42:1-4 describes God’s servant, chosen and empowered by God’s Spirit, who will bring justice to the nations. This servant will be gentle, not resorting to loud public displays, and will not extinguish even the smallest hope. He is going to establish justice on earth and be a light to the nations, guiding those in darkness:
1 Here is my servant, whom I uphold,
my chosen, in whom my soul delights;
I have put my spirit upon him;
he will bring forth justice to the nations.
2 He will not cry or lift up his voice,
or make it heard in the street;
3 a bruised reed he will not break,
and a dimly burning wick he will not quench;
he will faithfully bring forth justice.
4 He will not grow faint or be crushed
until he has established justice in the earth;
and the coastlands wait for his teaching.
For Saint Matthew, Jesus is the servant whom God has chosen, ‘in whom my soul delights’. He is no demagogue and ‘will not cry out or lift up his voice or make it heard in the street’. Instead, he goes about quietly, tolerant and understanding of the weak, so gentle and kind in his behaviour that ‘a bruised reed he will not break, and a dimly burning wick he will not quench.’
This reading, then, emphasises the meekness of Jesus, the Servant of the Lord, and foretells the extension of his mission to the Gentiles. His message, demanding thought it may be, does not crush people. Justice comes through compassion – like care for the bruised reed – not through the exercise of power and violence.
Christ will always intervene on behalf of the weak, and in a way that is sensitive to them, and that takes the limelight away from himself. His concern for justice will bring hope to all people.
In these days, we are so in need of this assurance that Christ will patiently bring justice to victory.
The Prophet Isaiah (left) and the Prophet Jeremiah (right) in a window in Saint Michael’s Church, Pery Square, Limerick (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 18 July 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 12 to 18 July 2026 (pp 18-19), is ‘The Land of the Highlanders’. This theme was introduced last Sunday with a reflection by the Most Revd Mark Strange, Primus of the Scottish Episcopal Church.
The USPG prayer diary today (Saturday 18 July 2026) invites us to pray
God, we hold before you the hope that the Highlands may once again be filled with Highlanders. Guide your Church to stand alongside its people and to trust in you.
The Collect of the Day:
Merciful God,
you have prepared for those who love you
such good things as pass our understanding:
pour into our hearts such love toward you
that we, loving you in all things and above all things,
may obtain your promises,
which exceed all that we can desire;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
God of our pilgrimage,
you have led us to the living water:
refresh and sustain us
as we go forward on our journey,
in the name of Jesus Christ our Lord.
Additional Collect
Creator God,
you made us all in your image:
may we discern you in all that we see,
and serve you in all that we do;
through Jesus Christ our Lord.
Collect on the Eve of Trinity VII:
Lord of all power and might,
the author and giver of all good things:
graft in our hearts the love of your name,
increase in us true religion,
nourish us with all goodness,
and of your great mercy keep us in the same;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s reflections
Continued tomorrow
‘He will not break a bruised reed’ (Matthew 12: 20), ‘a bruised reed he will not break’ (Isaiah 42: 3) … reeds in the breeze on the River Shannon at Carrick-on-Shannon (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
06 July 2026
Daily prayer in Ordinary Time 2026:
60, Monday 6 July 2026
‘The Daughter of Jairus’ by James Tissot (1836-1902)
Patrick Comerford
We are in Ordinary Time in the Church Calendar and this week began with the Fifth Sunday after Trinity (Trinity V, 5 July 2026).
I stayed up until the early hours of this morning, long past 4 am, watching England’s 3-2 win over Mexico on television, including thee two goals from Jude Bellongham, Harry Kane’s penalty, and those nail-biting 11 minutes 11 minutes that were added on. The High Street below is now quiet, and before today begins I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Christ healing the woman in the crowd … a modern Orthodox icon
Matthew 9: 18-26 (NRSVA):
18 While he was saying these things to them, suddenly a leader of the synagogue came in and knelt before him, saying, ‘My daughter has just died; but come and lay your hand on her, and she will live.’ 19 And Jesus got up and followed him, with his disciples. 20 Then suddenly a woman who had been suffering from haemorrhages for twelve years came up behind him and touched the fringe of his cloak, 21 for she said to herself, ‘If I only touch his cloak, I will be made well.’ 22 Jesus turned, and seeing her he said, ‘Take heart, daughter; your faith has made you well.’ And instantly the woman was made well. 23 When Jesus came to the leader’s house and saw the flute-players and the crowd making a commotion, 24 he said, ‘Go away; for the girl is not dead but sleeping.’ And they laughed at him. 25 But when the crowd had been put outside, he went in and took her by the hand, and the girl got up. 26 And the report of this spread throughout that district.
‘My daughter has just died; but come and lay your hand on her, and she will live’ (Matthew 9: 18) … ‘Spectral Child’ on Thomas Street, Limerick, by Dermot McConaghy (Photograph: Patrick Comerford)
Today’s Reflection:
The Gospel reading at the Eucharist today (Matthew 9: 18-26) tells the stories of how Christ responds to the plight of two very different people: a young girl who is on her deathbed, and a woman who has been suffering for the previous 12 years, as long as the young girl has lived.
The women in this reading remain unnamed, like so many women in the New Testament: three women in all, the dying girl, the older woman, and the girl’s mother.
The young girl who is on her deathbed and her mother are from a religious family; the older woman who interrupts this story, and who disrupts Jesus and intrudes on the crowd, has endured a lifetime of suffering. The two principal women in this story both suffer and are marginalised, are seen as not worth bothering about, because of their gender and because of their age.
This reading reminds us that Christ calls the unnamed, the marginalised, and the long-suffering from the outside into the community. They call out, just as the psalmist cries out, ‘Out of the depths I cry to you, O Lord’ (Psalm 130: 1).
God is attentive to our pleas, despite everything that has gone wrong, God forgives, God is merciful, God offers unfailing love and freedom, God’s love for us surpasses the love of any father or mother for their children.
In this Gospel reading, one of the key people is the daughter of a leading member of the local synagogue. We know him as Jairus because of the accounts in the other synoptic Gospels (see Mark 5: 21-43; Luke 8: 40-56), although he is not named in Matthew 9. Mark describes him as ‘one of the rulers of the synagogue’ (εἷς τῶν ἀρχισυναγώγων), Luke says he is ‘a leader of the synagogue (ἄρχων τῆς συναγωγῆς), while Matthew describes him simply as an ἄρχων (archon), and omits any reference to a synagogue, a word that has come to be inserted by convention in the English translations.
Matthew does not give the girl’s age, she has already ‘just died’ (ἄρτι ἐτελεύτησεν), and her father’s request is that Jesus lay his hand upon her ‘and she will live [again]’ (Matthew: καὶ ζήσεται). In other words, in Matthew he asks Jesus to reverse her death rather than prevent it, in contrast with the accounts of Mark and Luke.
The timings and settings differ in the Gospels: in Mark and Luke, the story follows the exorcism at Gerasa; Jairus comes up to Jesus as soon as he gets out of the boat. In Matthew, this event is first preceded by three others, healing the paralytic, the calling of Matthew, and the New Wine in Old Wineskins. In Matthew’s version, Jesus is in Matthew’s house, eating and drinking with tax collectors and sinners and debating about fasting with Pharisees and disciples of John the Baptist, when the distraught father arrives.
Mark and Luke report a large crowd (ὄχλος) following Jesus around and pressing against him (συνέθλιβον/συνέπνιγον αὐτόν) as he follows Jairus to his house. Matthew does not mention this, and it is only Jesus and his disciples (μαθηταὶ) who follow the ruler back to his house.
The narrative is interrupted with the arrival on the scene of a woman who had a haemorrhage (Matthew: αἱμορροοῦσα haimorroousa, having had a flow of blood that is vaginal or uterine. Mark and Luke say she has been οὖσα ἐν ῥύσει αἵματος (ousa en rhysei haimatos, being with a flow of blood), for 12 years. Mark and Luke tell us that during all this time nobody could heal her, with Mark dramatically adding she had spent all she had on physicians to no avail.
The woman touches the fringe of his cloak. Each tassel of the tallit or prayer shawl worn by pious Jews has eight threads (when doubled over) and five sets of knots, totalling 13; the sum of these numbers is 613. The 613 tzizit or knotted fringes are reminders of the 613 commandments, precepts or mitzvot in Jewish tradition. They include positive commandments, to perform an act (mitzvot aseh), and negative commandments, to abstain from certain acts (mitzvot lo taaseh). The negative commandments number 365, which coincides with the number of days in the solar year, and the positive commandments number 248, said to be the number of bones and main organs in the human body (Babylonian Talmud, Makkot 23b–24a). This reflects the idea that donning a tallit or prayer shawl with tzitzit reminds its wearer of all 613 Torah commandments.
When this woman touches Jesus’ cloak, her bleeding stops immediately, according to Mark and Luke, but in Matthew she is not healed until after Jesus tells her: ‘Take heart, daughter; your faith has made you well’ (verse 22).
Matthew’s account of the bleeding woman also ends there (Matthew 9:20–22). But for Mark and Luke, her act of touching his cloak appears to disturb Jesus, who seems agitated or even angry, and we are told that the woman came with φοβηθεῖσα καὶ τρέμουσα (phobētheisa kai tremousa, ‘in fear and trembling’) as he feels that power had gone out of him.
Jesus asks around the crowd who touched him or touched his clothes. Luke says all in the crowd deny doing this, and Peter says that crowds are pressing against Jesus; Mark has the disciples giving this explanation.
Jesus is not satisfied, and he keeps inspecting the crowd until the woman, trembling in fear, falls at Jesus' feet and admits that it was her. The accounts in Mark and Luke conclude with Jesus telling her ‘Daughter, your faith has made you well; go in peace and be healed of your disease’, or ‘Daughter, your faith has made you well; go in peace’ (see Mark 5: 25-34; Luke 8: 43-48).
In Mark’s and Luke’s narrative, people come (Mark: ἔρχονται, plural) or someone comes (Luke: ἔρχεταί τις, singular) with the news that that the daughter of Jairus had died, and Jairus is advised not to trouble Jesus any further. However, Jesus responds: ‘Do not fear, only believe’, with Luke extending the quote with ‘and she will be saved’ (σωθήσεται).
When he arrives at the house, Jesus does not let anyone follow him inside, ‘except Peter, James and John, the brother of James’ (Mark 5: 37), with Luke adding ‘and the father of the child and the mother’, later also added by Mark (Mark 5: 40; Luke 8: 49-50). For Matthew, the daughter is already dead from the start, so this part of the event does not unfold.
At the house, Mark and Luke report that Jesus ‘saw a commotion, people weeping and wailing loudly’ (Mark 5: 38; Luke 8: 52); according to Matthew, he ‘saw the flute-players and the crowd making a commotion’ (Matthew 9: 23). He tells all present that the girl is not dead but asleep; in Matthew, Jesus even tells the crowd ‘Go away’. But the crowd laughs at Jesus. Mark says Jesus puts the crowd outside; Matthew says they were put outside, but witout mentioning who does it (verse 25); Luke does not report this, but instead emphasises that the crowd ‘knew she had died’.
Jesus then goes back inside the house (Mark, Matthew). He takes the girl by the hand, and she gets up. In Mark’s account, the Aramaic phrase Talitha koum – transliterated into Greek as ταλιθα κουμ and reportedly meaning, ‘Little girl, I say to you, get up!’ – is attributed to Jesus (Mark 5: 41). In Luke, Jesus says ‘My child, get up!’ For Matthew, Jesus says nothing and is silent verse 25).
The accounts in Mark and Luke end with Jesus commanding that the girl should be fed and that Jairus and his wife should tell no-one what had happened. On the other hand, Matthew concludes by saying: ‘And the report of this spread throughout that district’ (verse 26).
Does it matter that Matthew’s account, which we are reading today, does not name Jairus, nor that it does not relate his status to the synagogue? Religious position and social status are of little value when a small child is struck with a death-threatening illness or disease.
In both cases these women are ritually unclean … a bleeding woman, a dying or dead women. Jesus should not touch them. Yet their plight touches his heart, and he reaches out to them with a healing touch.
One young woman is restored to her place in her family and in her community. One older woman, who has lost everything, who is at risk of being marginalised, even by the Disciples, is offered the hope of her proper place.
The crowd who gather around Jesus by the lake becomes a large crowd pressing in on him.
Too often in a crowd, it is those who get to the front first, who have the loudest voices, who are heard, whose demands are met.
But in this case, it is not the loud and the proud, the rich or the famous, who grab the attention of Christ – it is a weak, timid, neglected impoverished, exploited and sick woman. All her money has gone on quacks, and she has no man to speak up for her.
But look at what Christ does for her. Without knowing it, he heals her. And when he realises what has happened, he calls her ‘Daughter.’
In a society where men had the only voices, where to have a full place in society was to be known as a Son of Israel, she is called ‘Daughter.’ She too has a full and equal place in society, in the world, and before God.
It is shocking that when the unnamed girl dies the first reaction of some key local figures is to upbraid her father for seeking help, and not to offer him comfort and sympathy.
Their lack of compassion and sympathy contrasts sharply with the compassion Christ shows for both the older and the younger woman.
We were challenged each day to ask ourselves: how is the Gospel good news for those on the margins? The Gospel is Good News for those on the margins as we read in today’s Gospel story. But … only if we read it and if we put it into practice.
‘And the report of this spread throughout that district’ (Matthew 9: 26) … when and how is the Gospel good news for people on the margins? … newspapers at a kiosk near the Marina in Rethymnon in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Monday 6 July 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 5 to 11 July 2026 (pp 16-17), is ‘Faith in the Midst of Fractures’. This theme was introduced yesterday with a reflection by the Revd Godfrey Owino Adera, Anglican priest, theologian, and lecturer at Saint Paul’s University, Limuru, Kenya.
The USPG prayer diary today (Monday 6 July 2026) invites us to pray:
Gracious God, move theologians, church leaders, and all followers of you to be perceptive of the needs in our communities and how we can respond in your justice, truth, and wisdom.
The Collect of the Day:
Almighty and everlasting God,
by whose Spirit the whole body of the Church
is governed and sanctified:
hear our prayer which we offer for all your faithful people,
that in their vocation and ministry
they may serve you in holiness and truth
to the glory of your name;
through our Lord and Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Grant, O Lord, we beseech you,
that the course of this world may be so peaceably ordered
by your governance,
that your Church may joyfully serve you in all godly quietness;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
send down upon your Church
the riches of your Spirit,
and kindle in all who minister the gospel
your countless gifts of grace;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
‘Christ raises the daughter of Jairus’ (left), in the Hardman window by JH Powell at the west end of the nave in Saint Nicholas Church, Adare, Co Limerick (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version, Anglicised Edition copyright © 2021, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.
Patrick Comerford
We are in Ordinary Time in the Church Calendar and this week began with the Fifth Sunday after Trinity (Trinity V, 5 July 2026).
I stayed up until the early hours of this morning, long past 4 am, watching England’s 3-2 win over Mexico on television, including thee two goals from Jude Bellongham, Harry Kane’s penalty, and those nail-biting 11 minutes 11 minutes that were added on. The High Street below is now quiet, and before today begins I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Christ healing the woman in the crowd … a modern Orthodox icon
Matthew 9: 18-26 (NRSVA):
18 While he was saying these things to them, suddenly a leader of the synagogue came in and knelt before him, saying, ‘My daughter has just died; but come and lay your hand on her, and she will live.’ 19 And Jesus got up and followed him, with his disciples. 20 Then suddenly a woman who had been suffering from haemorrhages for twelve years came up behind him and touched the fringe of his cloak, 21 for she said to herself, ‘If I only touch his cloak, I will be made well.’ 22 Jesus turned, and seeing her he said, ‘Take heart, daughter; your faith has made you well.’ And instantly the woman was made well. 23 When Jesus came to the leader’s house and saw the flute-players and the crowd making a commotion, 24 he said, ‘Go away; for the girl is not dead but sleeping.’ And they laughed at him. 25 But when the crowd had been put outside, he went in and took her by the hand, and the girl got up. 26 And the report of this spread throughout that district.
‘My daughter has just died; but come and lay your hand on her, and she will live’ (Matthew 9: 18) … ‘Spectral Child’ on Thomas Street, Limerick, by Dermot McConaghy (Photograph: Patrick Comerford)
Today’s Reflection:
The Gospel reading at the Eucharist today (Matthew 9: 18-26) tells the stories of how Christ responds to the plight of two very different people: a young girl who is on her deathbed, and a woman who has been suffering for the previous 12 years, as long as the young girl has lived.
The women in this reading remain unnamed, like so many women in the New Testament: three women in all, the dying girl, the older woman, and the girl’s mother.
The young girl who is on her deathbed and her mother are from a religious family; the older woman who interrupts this story, and who disrupts Jesus and intrudes on the crowd, has endured a lifetime of suffering. The two principal women in this story both suffer and are marginalised, are seen as not worth bothering about, because of their gender and because of their age.
This reading reminds us that Christ calls the unnamed, the marginalised, and the long-suffering from the outside into the community. They call out, just as the psalmist cries out, ‘Out of the depths I cry to you, O Lord’ (Psalm 130: 1).
God is attentive to our pleas, despite everything that has gone wrong, God forgives, God is merciful, God offers unfailing love and freedom, God’s love for us surpasses the love of any father or mother for their children.
In this Gospel reading, one of the key people is the daughter of a leading member of the local synagogue. We know him as Jairus because of the accounts in the other synoptic Gospels (see Mark 5: 21-43; Luke 8: 40-56), although he is not named in Matthew 9. Mark describes him as ‘one of the rulers of the synagogue’ (εἷς τῶν ἀρχισυναγώγων), Luke says he is ‘a leader of the synagogue (ἄρχων τῆς συναγωγῆς), while Matthew describes him simply as an ἄρχων (archon), and omits any reference to a synagogue, a word that has come to be inserted by convention in the English translations.
Matthew does not give the girl’s age, she has already ‘just died’ (ἄρτι ἐτελεύτησεν), and her father’s request is that Jesus lay his hand upon her ‘and she will live [again]’ (Matthew: καὶ ζήσεται). In other words, in Matthew he asks Jesus to reverse her death rather than prevent it, in contrast with the accounts of Mark and Luke.
The timings and settings differ in the Gospels: in Mark and Luke, the story follows the exorcism at Gerasa; Jairus comes up to Jesus as soon as he gets out of the boat. In Matthew, this event is first preceded by three others, healing the paralytic, the calling of Matthew, and the New Wine in Old Wineskins. In Matthew’s version, Jesus is in Matthew’s house, eating and drinking with tax collectors and sinners and debating about fasting with Pharisees and disciples of John the Baptist, when the distraught father arrives.
Mark and Luke report a large crowd (ὄχλος) following Jesus around and pressing against him (συνέθλιβον/συνέπνιγον αὐτόν) as he follows Jairus to his house. Matthew does not mention this, and it is only Jesus and his disciples (μαθηταὶ) who follow the ruler back to his house.
The narrative is interrupted with the arrival on the scene of a woman who had a haemorrhage (Matthew: αἱμορροοῦσα haimorroousa, having had a flow of blood that is vaginal or uterine. Mark and Luke say she has been οὖσα ἐν ῥύσει αἵματος (ousa en rhysei haimatos, being with a flow of blood), for 12 years. Mark and Luke tell us that during all this time nobody could heal her, with Mark dramatically adding she had spent all she had on physicians to no avail.
The woman touches the fringe of his cloak. Each tassel of the tallit or prayer shawl worn by pious Jews has eight threads (when doubled over) and five sets of knots, totalling 13; the sum of these numbers is 613. The 613 tzizit or knotted fringes are reminders of the 613 commandments, precepts or mitzvot in Jewish tradition. They include positive commandments, to perform an act (mitzvot aseh), and negative commandments, to abstain from certain acts (mitzvot lo taaseh). The negative commandments number 365, which coincides with the number of days in the solar year, and the positive commandments number 248, said to be the number of bones and main organs in the human body (Babylonian Talmud, Makkot 23b–24a). This reflects the idea that donning a tallit or prayer shawl with tzitzit reminds its wearer of all 613 Torah commandments.
When this woman touches Jesus’ cloak, her bleeding stops immediately, according to Mark and Luke, but in Matthew she is not healed until after Jesus tells her: ‘Take heart, daughter; your faith has made you well’ (verse 22).
Matthew’s account of the bleeding woman also ends there (Matthew 9:20–22). But for Mark and Luke, her act of touching his cloak appears to disturb Jesus, who seems agitated or even angry, and we are told that the woman came with φοβηθεῖσα καὶ τρέμουσα (phobētheisa kai tremousa, ‘in fear and trembling’) as he feels that power had gone out of him.
Jesus asks around the crowd who touched him or touched his clothes. Luke says all in the crowd deny doing this, and Peter says that crowds are pressing against Jesus; Mark has the disciples giving this explanation.
Jesus is not satisfied, and he keeps inspecting the crowd until the woman, trembling in fear, falls at Jesus' feet and admits that it was her. The accounts in Mark and Luke conclude with Jesus telling her ‘Daughter, your faith has made you well; go in peace and be healed of your disease’, or ‘Daughter, your faith has made you well; go in peace’ (see Mark 5: 25-34; Luke 8: 43-48).
In Mark’s and Luke’s narrative, people come (Mark: ἔρχονται, plural) or someone comes (Luke: ἔρχεταί τις, singular) with the news that that the daughter of Jairus had died, and Jairus is advised not to trouble Jesus any further. However, Jesus responds: ‘Do not fear, only believe’, with Luke extending the quote with ‘and she will be saved’ (σωθήσεται).
When he arrives at the house, Jesus does not let anyone follow him inside, ‘except Peter, James and John, the brother of James’ (Mark 5: 37), with Luke adding ‘and the father of the child and the mother’, later also added by Mark (Mark 5: 40; Luke 8: 49-50). For Matthew, the daughter is already dead from the start, so this part of the event does not unfold.
At the house, Mark and Luke report that Jesus ‘saw a commotion, people weeping and wailing loudly’ (Mark 5: 38; Luke 8: 52); according to Matthew, he ‘saw the flute-players and the crowd making a commotion’ (Matthew 9: 23). He tells all present that the girl is not dead but asleep; in Matthew, Jesus even tells the crowd ‘Go away’. But the crowd laughs at Jesus. Mark says Jesus puts the crowd outside; Matthew says they were put outside, but witout mentioning who does it (verse 25); Luke does not report this, but instead emphasises that the crowd ‘knew she had died’.
Jesus then goes back inside the house (Mark, Matthew). He takes the girl by the hand, and she gets up. In Mark’s account, the Aramaic phrase Talitha koum – transliterated into Greek as ταλιθα κουμ and reportedly meaning, ‘Little girl, I say to you, get up!’ – is attributed to Jesus (Mark 5: 41). In Luke, Jesus says ‘My child, get up!’ For Matthew, Jesus says nothing and is silent verse 25).
The accounts in Mark and Luke end with Jesus commanding that the girl should be fed and that Jairus and his wife should tell no-one what had happened. On the other hand, Matthew concludes by saying: ‘And the report of this spread throughout that district’ (verse 26).
Does it matter that Matthew’s account, which we are reading today, does not name Jairus, nor that it does not relate his status to the synagogue? Religious position and social status are of little value when a small child is struck with a death-threatening illness or disease.
In both cases these women are ritually unclean … a bleeding woman, a dying or dead women. Jesus should not touch them. Yet their plight touches his heart, and he reaches out to them with a healing touch.
One young woman is restored to her place in her family and in her community. One older woman, who has lost everything, who is at risk of being marginalised, even by the Disciples, is offered the hope of her proper place.
The crowd who gather around Jesus by the lake becomes a large crowd pressing in on him.
Too often in a crowd, it is those who get to the front first, who have the loudest voices, who are heard, whose demands are met.
But in this case, it is not the loud and the proud, the rich or the famous, who grab the attention of Christ – it is a weak, timid, neglected impoverished, exploited and sick woman. All her money has gone on quacks, and she has no man to speak up for her.
But look at what Christ does for her. Without knowing it, he heals her. And when he realises what has happened, he calls her ‘Daughter.’
In a society where men had the only voices, where to have a full place in society was to be known as a Son of Israel, she is called ‘Daughter.’ She too has a full and equal place in society, in the world, and before God.
It is shocking that when the unnamed girl dies the first reaction of some key local figures is to upbraid her father for seeking help, and not to offer him comfort and sympathy.
Their lack of compassion and sympathy contrasts sharply with the compassion Christ shows for both the older and the younger woman.
We were challenged each day to ask ourselves: how is the Gospel good news for those on the margins? The Gospel is Good News for those on the margins as we read in today’s Gospel story. But … only if we read it and if we put it into practice.
‘And the report of this spread throughout that district’ (Matthew 9: 26) … when and how is the Gospel good news for people on the margins? … newspapers at a kiosk near the Marina in Rethymnon in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Monday 6 July 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 5 to 11 July 2026 (pp 16-17), is ‘Faith in the Midst of Fractures’. This theme was introduced yesterday with a reflection by the Revd Godfrey Owino Adera, Anglican priest, theologian, and lecturer at Saint Paul’s University, Limuru, Kenya.
The USPG prayer diary today (Monday 6 July 2026) invites us to pray:
Gracious God, move theologians, church leaders, and all followers of you to be perceptive of the needs in our communities and how we can respond in your justice, truth, and wisdom.
The Collect of the Day:
Almighty and everlasting God,
by whose Spirit the whole body of the Church
is governed and sanctified:
hear our prayer which we offer for all your faithful people,
that in their vocation and ministry
they may serve you in holiness and truth
to the glory of your name;
through our Lord and Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Grant, O Lord, we beseech you,
that the course of this world may be so peaceably ordered
by your governance,
that your Church may joyfully serve you in all godly quietness;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
send down upon your Church
the riches of your Spirit,
and kindle in all who minister the gospel
your countless gifts of grace;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
‘Christ raises the daughter of Jairus’ (left), in the Hardman window by JH Powell at the west end of the nave in Saint Nicholas Church, Adare, Co Limerick (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version, Anglicised Edition copyright © 2021, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.
12 November 2025
Daily prayer in the Kingdom Season:
12, Wednesday 12 November 2025
As he entered a village, ten lepers approached him … they called out, saying, ‘Jesus, Master, have mercy on us!’ (Luke 17: 12-13)
Patrick Comerford
We are in the Kingdom Season, the time between All Saints and Advent. This week began with the Third Sunday before Advent, which was also Remembrance Sunday.
I hope to attend a meeting of local clergy in the Milton Keynes area at lunchtimes, and later this evening I hope to be part of the choir rehearsals in Saint Mary and Saint Giles Church, Stony Stratford. But, before today begins, before having breakfast, I am taking some quiet time early this morning to give thanks, and for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
James Tissot (1836-1902), ‘The Healing of Ten Lepers’ (‘Guérison de dix lépreux’), 1886-1896, Brooklyn Museum
Luke 17: 11-19 (NRSVA):
11 On the way to Jerusalem Jesus was going through the region between Samaria and Galilee. 12 As he entered a village, ten lepers approached him. Keeping their distance, 13 they called out, saying, ‘Jesus, Master, have mercy on us!’ 14 When he saw them, he said to them, ‘Go and show yourselves to the priests.’ And as they went, they were made clean. 15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice. 16 He prostrated himself at Jesus’ feet and thanked him. And he was a Samaritan. 17 Then Jesus asked, ‘Were not ten made clean? But the other nine, where are they? 18 Was none of them found to return and give praise to God except this foreigner?’ 19 Then he said to him, ‘Get up and go on your way; your faith has made you well.’
‘Was none of them found to return and give praise to God except this foreigner?’ (Luke 17: 18) … thank you in Greek in a restaurant in Aghios Georgios in Corfu (Photograph: Patrick Comerford)
Today’s Reflections:
In the Sunday and daily lectionary readings these weeks, we are reading from Saint Luke’s Gospel, and in recent weeks, we have had a number of readings that refer to the Samaritans, including:
• the Parable of the Good Samaritan (Luke 10: 25-37, Sunday 13 July 2025 and again on Monday 6 October 2025);
• the disciples’ suggestion of bringing down fire to consume a Samaritan village (Luke 9: 51-56, Tuesday 30 September 2025);
• the Samaritan among the ten people with leprosy who are healed (Luke 17: 11-19, Sunday 12 October 2025, and again today).
There are other Gospel stories about Samaritans, most noticeably the story of the Samaritan woman at the well in Sychar (see John 4: 5-42), and there is one moment when Jesus is asked whether he is, in fact a Samaritan (see John 8: 48).
We celebrated Saint Luke in the church calendar a few week ago (18 October 2025), and it could be said that as a Gospel writer Saint Luke has a distinctive interest in Jewish-Samaritan relationships.
This morning’s Gospel reading at the Eucharist (Luke 17: 11-19) once again provides opportunities to reflect on faith and healing, inclusion and exclusion, how Christ meets our every need, how we need conversion, on the connection between healing of the body and healing of the soul, perhaps even on the value of good manners and learning to say thank you.
Many people may be drawn to the one Samaritan who returns and says thank you. Others may think the about nine others who did exactly as they are told, go and show themselves to the priests, received a clean bill of health and are restored to their rightful place in the community of faith and within their families.
But which is the greatest miracle for you: the healing of these 10 people?
Or their restoration to their rightful places in the community of faith?
Perhaps it is worth noting that it is the 10 men, not Christ, who keep their distance on the outskirts of the village, because they are forced to behave this way, to be marginalised and to live on the margins.
Christ keeps his distance, as might be expected. Yet, from that distance, he sees. Many Bibles have verse 14 to say that ‘he saw them.’ But the Greek says simply, καὶ ἰδὼν (kai idon), ‘and having seen,’ without any object, there is no ‘them.’
For Christ, we are not mere objects; and for Christ there is no ‘us’ and ‘them.’ He sees the future without the limits of the present.
This is a story about trusting in God’s plans for the future, rather than living in the past, living with the fears of the present, living without hope for the future … precisely the context for the urgings and exhortations to the exiles by the Prophet Jeremiah in the Old Testament reading (Jeremiah 29: 1, 4-7), precisely the hope the Apostle Paul has for Saint Timothy in the epistle reading (II Timothy 2: 8-15).
But we foil those plans, we quench those hopes, we continue to live in the past, when we continue to limit Christ’s saving powers with our own limitations, continue to look at him with our own limited vision.
Christ sees … sees it as it is in the present, and as it could be in the future.
Perhaps this is why Saint Luke has placed this story in a location that is an in-between place, the region between Galilee and Samaria. The place between Galilee and Samaria is neither one nor the other, neither this earthly existence nor what the future holds, but still on the way to Jerusalem.
Even the village here is not named.
We should not forget that not one but 10 were healed. Christ does good – even to those who will not be thankful.
And even then, we do not know why the other nine did not return to say thanks. It took an eight-day waiting process for a person with leprosy to be declared clean by the priests.
After those eight days, did they then go and give thanks to God in their local synagogues?
Did they first breathe sighs of relief and return to the families they loved but had been isolated from for so long?
Did they return to that unnamed village, and find that 10 days later Jesus had moved on … the next named place we find him in is Jericho (see Luke 19: 1-10, the Fourth Sunday before Advent, 3 November 2025)?
Christ is not passively aggressive in this story. He is not seeking to control. He sends the 10 on their way … and they go. If he had expected them to return, he would not have been surprised that one returned; he would have waited around in that unnamed village until the other nine had time to make their humble ways back there to thank him.
Instead, it is more important what Christ frees them for, and where he frees them.
He frees them to regain their place in the community, in the social, economic and religious community that is their rightful place.
For the Samaritan, his ‘faith has made him well’: ἡπίστις σου σέσωκέν σε, or, more accurately, your faith has saved you, rescued you, restored you. The word σῴζω is all about being saved, rescued, restored, ransomed, and not just about regaining health and physical well-being.
That land between Samaria and Galilee is where we find Christ today. The in-between place, the nowhere land, the place where people need to be saved, ransomed, rescued, restored.
We all find ourselves in the in-between place, the nowhere land … to borrow a phrase from TS Eliot, wandering in the ‘Waste Land.’
Perhaps, just for one moment, it is possible to imagine that Christ has arrived in that particular in-between place for a reason. For the land between Samaria and Galilee is neither one place nor the other.
And that in-between place is a place where I might find myself unsure of who belongs and who does not, where I might be uncertain, untrusting, even frightened and afraid. It is a place where the usual rules may not apply, where I do not know my place, where I do not fit in, where I appear not as the person God see as the true me, but as others want to see me.
This is the place where Christ is travelling through in this Gospel story this morning. It seems to me that I am often travelling in that place every day, today.
It is difficult travelling in this in-between land. When we realise we are there, then it may be easier to identify with the 10 Lepers, cast out into the in-between land, not knowing where to go, rather than with those who appear certain about where they are going.
When we get to where you are going, we should remember how we feel about the present unknown, whether it is fear – ‘I will show you fear in a handful of dust’ – whether it is trepidation, anticipation, or joy that is tinged with all of these, in this in-between time, this nowhere place.
When we move from an in-between place and a nowhere land, we should not hold back from the call to join the task of cleansing, healing, restoration. We do it not for ‘Thank Yous’ and plaudits. It is not about you, it is not all about me.
Indeed, it is not this one man’s thanks that is important, but that his thanks is expressed in turning around, conversion, and praising God, bowing down before Christ as his Master and as the Lord God.
Some ideas shared in a sermon on this reading in Saint Mary and Saint Giles last month (12 October) caused me to think again this passage.
In the Gospels and in the New Testament, the Greek words for foreigner often include:
• ξένος (xenos), stranger, guest. This term is used when there is an emphasis on hospitality and the welcoming of outsiders. It is the words that gives us the modern words philoxenia and xenophobia.
• πάροικος (paroikos), sojourner, alien resident, resident foreigner. This term refers to a temporary resident who is not a native-born citizen. br />
Both words highlight the New Testament's expanded concept of community to include all believers, regardless of origin, moving beyond a strictly national or ethnic identity (see Ephesians 2: 19).
The New Testament emphasises that in Christ, ethnic and national barriers are broken down. Believers become fellow citizens with the saints and members of the household of God, they are no longer strangers and foreigners to one another (Ephesians 2:19).
The only word connected with the ‘foreigner’ category of the Old Testament that the New Testament uses with any regularity is ‘foreigner’ (ξένος, xenos). Even though it appears only nine times in the Greek Old Testament, it becomes a more common word for outsiders in the Second Temple period and is the main word for them in the New Testament, although it is still used only 14 times.
The New Testament chooses the word foreigner (ξένος, xenos) to recall the Old Testament command to love the immigrant, even though the Greek Old Testament only uses the word ξένος to translate גֵּר one time.
The most direct reference to loving the immigrant (גֵּר) in the New Testament is in the parable of the sheep and the goats, when Christ designates the person helped as a foreigner (ξένος, Matthew 25: 35, 38, 43, 44). Since the foreigners are also described as ‘brothers’ (Matthew 25: 40), it seems most likely that they are fellow Christians.
The Hebrew Scriptures talk about non-Israelites with two different word groups: foreigners who remain different (the Hebrew words נָכְרִי and נֵכָר) and immigrants who assimilate into Israelite culture and are generally poorer (גֵּר).
However, the line between the two words is often blurred, even undefined, and people may appear on a spectrum in terms of their relation to Israel, from those who remain opposed to God and worship other gods, to those immigrants who assimilate into Israel. To complicate matters even further, the category of foreign-worker (תושב) does not exactly overlap with either category, landing somewhere between the two.
The New Testament continues the theme of loving the immigrant, but due to linguistic changes speaks of the command using the broader word foreigner (ξένος).
Interestingly, the story of the Good Samaritan does not use any of the words for foreigner or immigrant, and instead it focuses on the word ‘neighbour’, and Jesus expands the category of neighbour to include even a Samaritan. Here he follows the similar expansion in Leviticus 19 from love your neighbour as yourself (Leviticus 19: 18) to love the immigrant as yourself (Leviticus 19: 34).
In the New Testament, the Greek word ἔθνος (ethnos) is used to mean ‘gentile,’ which refers to people who are not Jewish. The term denotes nations or ethnic groups in general, and its meaning evolved to specifically identify non-Jews.
The English word gentile derives from the Latin word gentilis, meaning of or belonging to the same people or nation, and in turn from the Latin gēns, a clan, tribe, people or family.
Two other Greek words for foreigner also appear in the Bible: ἀλλότριος (allotrios) and ἀλλόφυλος, allophilos, but they appear rarely in the New Testament.
Yet the word used in today’s reading (Luke 17: 11-19) to refer to the healed Samaritan as a ‘foreigner’ (verse 18) is the very rare word ἀλλογενής, (allogenes): ‘Was none of them found to return and give praise to God except this foreigner?’
The word ἀλλογενής (allogenes) identifies someone who does not belong to the covenant people of Israel – an outsider by birth and by nation. This word does not appear anywhere in classical Greek writings, and the only other known contemporary use of it is in the inscription on the Temple barrier in Jerusalem warning:
Μηθένα ἀλλογενῆ εἰσπορεύεσθαι ἐντὸς τοῦ περὶ τὸ ἱερὸν τρυφάκτου καὶ περιβόλου
Ὃς δ᾽ἂν ληφθῇ, ἑαυτῶι αἴτιος ἔσαι διὰ τὸ ἐξακολουθεῖν θάνατον
Let no foreigner enter within the screen and enclosure surrounding the sanctuary.
Anyone who is caught will be held accountable for his ensuing death.
The tablet with this inscription was discovered in 1871 outside the al-Atim Gate to the Temple Mount, and was published by CS Clermont-Ganneauthe of the Palestine Exploration Fund. It was taken by the Ottoman authorities, and it is now in the Istanbul Archaeology Museums.
The Samaritan among the ten healed from leprosy may have well known that taking the advice from Jesus to go and show himself to the priests in the Temple would have resulted in a sure and certain death for daring to seek to enter the Temple.
Instead, he turns back, praises God, prostrates himself at the feet of Jesus and thanks him. It is an act of acknowledging that he is in the presence of God, that the discovery of new life has replaced the threat of death, and he gives thanks with an expression of gratitude (εὐχαριστέω, eucharisteō) that speaks too of being included in the community and communion of the Eucharist.
This is the sole and only use of the word ἀλλογενής (allogenes) in the New Testament, yet its theological weight is profound. The appearance of this word in this context is a deliberate theological signal, illuminating how God’s gracious kingdom reaches beyond ethnic borders, and challenges us to continually push out the boundaries, so that instead of excluding we include the foreigner, the disabled, the marginalised, the outcast, the different, those who are threatened that should they challenge the grounds on which they are excluded they face punishment and even death.
Have we got words for foreigners in our vocabulary today that are part some type of insider language, understood by only the few, yet used to keep them on the margins of social life and economic activity, that tell them that no what they do or believe they are going to be kept on the margins, on the outside, that imply they may as well be dead, that threaten.
The inscription on the Temple barrier in Jerusalem warned the intruding foreigner (αλλογενῆ) of impending death (Istanbul Archaeology Museums)
Today’s Prayers (Wednesday 12 November 2025):
The theme this week (9 to 15 November) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Hope for the Future’ (pp 54-55). This theme was introduced on Sunday with Reflections from Laura D’Henin-Ivers, Chief Executive Officer at Hope for the Future, to mark COP30 in Brazil this week.
The USPG Prayer Diary today (Wednesday 12 November 2025) invites us to pray:
Merciful God, we remember our brothers and sisters suffering the consequences of environmental destruction. Comfort the displaced, sustain those who have lost their livelihoods, and move our hearts to stand in solidarity.
The Collect:
Almighty Father,
whose will is to restore all things
in your beloved Son, the King of all:
govern the hearts and minds of those in authority,
and bring the families of the nations,
divided and torn apart by the ravages of sin,
to be subject to his just and gentle rule;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Post Communion Prayer:
God of peace,
whose Son Jesus Christ proclaimed the kingdom
and restored the broken to wholeness of life:
look with compassion on the anguish of the world,
and by your healing power
make whole both people and nations;
through our Lord and Saviour Jesus Christ.
Additional Collect:
God, our refuge and strength,
bring near the day when wars shall cease
and poverty and pain shall end,
that earth may know the peace of heaven
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
The ‘Leper’s Squint’ and the Arthur Memorial behind the organ in Saint Mary’s Cathedral, Limerick (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are in the Kingdom Season, the time between All Saints and Advent. This week began with the Third Sunday before Advent, which was also Remembrance Sunday.
I hope to attend a meeting of local clergy in the Milton Keynes area at lunchtimes, and later this evening I hope to be part of the choir rehearsals in Saint Mary and Saint Giles Church, Stony Stratford. But, before today begins, before having breakfast, I am taking some quiet time early this morning to give thanks, and for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
James Tissot (1836-1902), ‘The Healing of Ten Lepers’ (‘Guérison de dix lépreux’), 1886-1896, Brooklyn Museum
Luke 17: 11-19 (NRSVA):
11 On the way to Jerusalem Jesus was going through the region between Samaria and Galilee. 12 As he entered a village, ten lepers approached him. Keeping their distance, 13 they called out, saying, ‘Jesus, Master, have mercy on us!’ 14 When he saw them, he said to them, ‘Go and show yourselves to the priests.’ And as they went, they were made clean. 15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice. 16 He prostrated himself at Jesus’ feet and thanked him. And he was a Samaritan. 17 Then Jesus asked, ‘Were not ten made clean? But the other nine, where are they? 18 Was none of them found to return and give praise to God except this foreigner?’ 19 Then he said to him, ‘Get up and go on your way; your faith has made you well.’
‘Was none of them found to return and give praise to God except this foreigner?’ (Luke 17: 18) … thank you in Greek in a restaurant in Aghios Georgios in Corfu (Photograph: Patrick Comerford)
Today’s Reflections:
In the Sunday and daily lectionary readings these weeks, we are reading from Saint Luke’s Gospel, and in recent weeks, we have had a number of readings that refer to the Samaritans, including:
• the Parable of the Good Samaritan (Luke 10: 25-37, Sunday 13 July 2025 and again on Monday 6 October 2025);
• the disciples’ suggestion of bringing down fire to consume a Samaritan village (Luke 9: 51-56, Tuesday 30 September 2025);
• the Samaritan among the ten people with leprosy who are healed (Luke 17: 11-19, Sunday 12 October 2025, and again today).
There are other Gospel stories about Samaritans, most noticeably the story of the Samaritan woman at the well in Sychar (see John 4: 5-42), and there is one moment when Jesus is asked whether he is, in fact a Samaritan (see John 8: 48).
We celebrated Saint Luke in the church calendar a few week ago (18 October 2025), and it could be said that as a Gospel writer Saint Luke has a distinctive interest in Jewish-Samaritan relationships.
This morning’s Gospel reading at the Eucharist (Luke 17: 11-19) once again provides opportunities to reflect on faith and healing, inclusion and exclusion, how Christ meets our every need, how we need conversion, on the connection between healing of the body and healing of the soul, perhaps even on the value of good manners and learning to say thank you.
Many people may be drawn to the one Samaritan who returns and says thank you. Others may think the about nine others who did exactly as they are told, go and show themselves to the priests, received a clean bill of health and are restored to their rightful place in the community of faith and within their families.
But which is the greatest miracle for you: the healing of these 10 people?
Or their restoration to their rightful places in the community of faith?
Perhaps it is worth noting that it is the 10 men, not Christ, who keep their distance on the outskirts of the village, because they are forced to behave this way, to be marginalised and to live on the margins.
Christ keeps his distance, as might be expected. Yet, from that distance, he sees. Many Bibles have verse 14 to say that ‘he saw them.’ But the Greek says simply, καὶ ἰδὼν (kai idon), ‘and having seen,’ without any object, there is no ‘them.’
For Christ, we are not mere objects; and for Christ there is no ‘us’ and ‘them.’ He sees the future without the limits of the present.
This is a story about trusting in God’s plans for the future, rather than living in the past, living with the fears of the present, living without hope for the future … precisely the context for the urgings and exhortations to the exiles by the Prophet Jeremiah in the Old Testament reading (Jeremiah 29: 1, 4-7), precisely the hope the Apostle Paul has for Saint Timothy in the epistle reading (II Timothy 2: 8-15).
But we foil those plans, we quench those hopes, we continue to live in the past, when we continue to limit Christ’s saving powers with our own limitations, continue to look at him with our own limited vision.
Christ sees … sees it as it is in the present, and as it could be in the future.
Perhaps this is why Saint Luke has placed this story in a location that is an in-between place, the region between Galilee and Samaria. The place between Galilee and Samaria is neither one nor the other, neither this earthly existence nor what the future holds, but still on the way to Jerusalem.
Even the village here is not named.
We should not forget that not one but 10 were healed. Christ does good – even to those who will not be thankful.
And even then, we do not know why the other nine did not return to say thanks. It took an eight-day waiting process for a person with leprosy to be declared clean by the priests.
After those eight days, did they then go and give thanks to God in their local synagogues?
Did they first breathe sighs of relief and return to the families they loved but had been isolated from for so long?
Did they return to that unnamed village, and find that 10 days later Jesus had moved on … the next named place we find him in is Jericho (see Luke 19: 1-10, the Fourth Sunday before Advent, 3 November 2025)?
Christ is not passively aggressive in this story. He is not seeking to control. He sends the 10 on their way … and they go. If he had expected them to return, he would not have been surprised that one returned; he would have waited around in that unnamed village until the other nine had time to make their humble ways back there to thank him.
Instead, it is more important what Christ frees them for, and where he frees them.
He frees them to regain their place in the community, in the social, economic and religious community that is their rightful place.
For the Samaritan, his ‘faith has made him well’: ἡπίστις σου σέσωκέν σε, or, more accurately, your faith has saved you, rescued you, restored you. The word σῴζω is all about being saved, rescued, restored, ransomed, and not just about regaining health and physical well-being.
That land between Samaria and Galilee is where we find Christ today. The in-between place, the nowhere land, the place where people need to be saved, ransomed, rescued, restored.
We all find ourselves in the in-between place, the nowhere land … to borrow a phrase from TS Eliot, wandering in the ‘Waste Land.’
Perhaps, just for one moment, it is possible to imagine that Christ has arrived in that particular in-between place for a reason. For the land between Samaria and Galilee is neither one place nor the other.
And that in-between place is a place where I might find myself unsure of who belongs and who does not, where I might be uncertain, untrusting, even frightened and afraid. It is a place where the usual rules may not apply, where I do not know my place, where I do not fit in, where I appear not as the person God see as the true me, but as others want to see me.
This is the place where Christ is travelling through in this Gospel story this morning. It seems to me that I am often travelling in that place every day, today.
It is difficult travelling in this in-between land. When we realise we are there, then it may be easier to identify with the 10 Lepers, cast out into the in-between land, not knowing where to go, rather than with those who appear certain about where they are going.
When we get to where you are going, we should remember how we feel about the present unknown, whether it is fear – ‘I will show you fear in a handful of dust’ – whether it is trepidation, anticipation, or joy that is tinged with all of these, in this in-between time, this nowhere place.
When we move from an in-between place and a nowhere land, we should not hold back from the call to join the task of cleansing, healing, restoration. We do it not for ‘Thank Yous’ and plaudits. It is not about you, it is not all about me.
Indeed, it is not this one man’s thanks that is important, but that his thanks is expressed in turning around, conversion, and praising God, bowing down before Christ as his Master and as the Lord God.
Some ideas shared in a sermon on this reading in Saint Mary and Saint Giles last month (12 October) caused me to think again this passage.
In the Gospels and in the New Testament, the Greek words for foreigner often include:
• ξένος (xenos), stranger, guest. This term is used when there is an emphasis on hospitality and the welcoming of outsiders. It is the words that gives us the modern words philoxenia and xenophobia.
• πάροικος (paroikos), sojourner, alien resident, resident foreigner. This term refers to a temporary resident who is not a native-born citizen. br />
Both words highlight the New Testament's expanded concept of community to include all believers, regardless of origin, moving beyond a strictly national or ethnic identity (see Ephesians 2: 19).
The New Testament emphasises that in Christ, ethnic and national barriers are broken down. Believers become fellow citizens with the saints and members of the household of God, they are no longer strangers and foreigners to one another (Ephesians 2:19).
The only word connected with the ‘foreigner’ category of the Old Testament that the New Testament uses with any regularity is ‘foreigner’ (ξένος, xenos). Even though it appears only nine times in the Greek Old Testament, it becomes a more common word for outsiders in the Second Temple period and is the main word for them in the New Testament, although it is still used only 14 times.
The New Testament chooses the word foreigner (ξένος, xenos) to recall the Old Testament command to love the immigrant, even though the Greek Old Testament only uses the word ξένος to translate גֵּר one time.
The most direct reference to loving the immigrant (גֵּר) in the New Testament is in the parable of the sheep and the goats, when Christ designates the person helped as a foreigner (ξένος, Matthew 25: 35, 38, 43, 44). Since the foreigners are also described as ‘brothers’ (Matthew 25: 40), it seems most likely that they are fellow Christians.
The Hebrew Scriptures talk about non-Israelites with two different word groups: foreigners who remain different (the Hebrew words נָכְרִי and נֵכָר) and immigrants who assimilate into Israelite culture and are generally poorer (גֵּר).
However, the line between the two words is often blurred, even undefined, and people may appear on a spectrum in terms of their relation to Israel, from those who remain opposed to God and worship other gods, to those immigrants who assimilate into Israel. To complicate matters even further, the category of foreign-worker (תושב) does not exactly overlap with either category, landing somewhere between the two.
The New Testament continues the theme of loving the immigrant, but due to linguistic changes speaks of the command using the broader word foreigner (ξένος).
Interestingly, the story of the Good Samaritan does not use any of the words for foreigner or immigrant, and instead it focuses on the word ‘neighbour’, and Jesus expands the category of neighbour to include even a Samaritan. Here he follows the similar expansion in Leviticus 19 from love your neighbour as yourself (Leviticus 19: 18) to love the immigrant as yourself (Leviticus 19: 34).
In the New Testament, the Greek word ἔθνος (ethnos) is used to mean ‘gentile,’ which refers to people who are not Jewish. The term denotes nations or ethnic groups in general, and its meaning evolved to specifically identify non-Jews.
The English word gentile derives from the Latin word gentilis, meaning of or belonging to the same people or nation, and in turn from the Latin gēns, a clan, tribe, people or family.
Two other Greek words for foreigner also appear in the Bible: ἀλλότριος (allotrios) and ἀλλόφυλος, allophilos, but they appear rarely in the New Testament.
Yet the word used in today’s reading (Luke 17: 11-19) to refer to the healed Samaritan as a ‘foreigner’ (verse 18) is the very rare word ἀλλογενής, (allogenes): ‘Was none of them found to return and give praise to God except this foreigner?’
The word ἀλλογενής (allogenes) identifies someone who does not belong to the covenant people of Israel – an outsider by birth and by nation. This word does not appear anywhere in classical Greek writings, and the only other known contemporary use of it is in the inscription on the Temple barrier in Jerusalem warning:
Μηθένα ἀλλογενῆ εἰσπορεύεσθαι ἐντὸς τοῦ περὶ τὸ ἱερὸν τρυφάκτου καὶ περιβόλου
Ὃς δ᾽ἂν ληφθῇ, ἑαυτῶι αἴτιος ἔσαι διὰ τὸ ἐξακολουθεῖν θάνατον
Let no foreigner enter within the screen and enclosure surrounding the sanctuary.
Anyone who is caught will be held accountable for his ensuing death.
The tablet with this inscription was discovered in 1871 outside the al-Atim Gate to the Temple Mount, and was published by CS Clermont-Ganneauthe of the Palestine Exploration Fund. It was taken by the Ottoman authorities, and it is now in the Istanbul Archaeology Museums.
The Samaritan among the ten healed from leprosy may have well known that taking the advice from Jesus to go and show himself to the priests in the Temple would have resulted in a sure and certain death for daring to seek to enter the Temple.
Instead, he turns back, praises God, prostrates himself at the feet of Jesus and thanks him. It is an act of acknowledging that he is in the presence of God, that the discovery of new life has replaced the threat of death, and he gives thanks with an expression of gratitude (εὐχαριστέω, eucharisteō) that speaks too of being included in the community and communion of the Eucharist.
This is the sole and only use of the word ἀλλογενής (allogenes) in the New Testament, yet its theological weight is profound. The appearance of this word in this context is a deliberate theological signal, illuminating how God’s gracious kingdom reaches beyond ethnic borders, and challenges us to continually push out the boundaries, so that instead of excluding we include the foreigner, the disabled, the marginalised, the outcast, the different, those who are threatened that should they challenge the grounds on which they are excluded they face punishment and even death.
Have we got words for foreigners in our vocabulary today that are part some type of insider language, understood by only the few, yet used to keep them on the margins of social life and economic activity, that tell them that no what they do or believe they are going to be kept on the margins, on the outside, that imply they may as well be dead, that threaten.
The inscription on the Temple barrier in Jerusalem warned the intruding foreigner (αλλογενῆ) of impending death (Istanbul Archaeology Museums)
Today’s Prayers (Wednesday 12 November 2025):
The theme this week (9 to 15 November) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Hope for the Future’ (pp 54-55). This theme was introduced on Sunday with Reflections from Laura D’Henin-Ivers, Chief Executive Officer at Hope for the Future, to mark COP30 in Brazil this week.
The USPG Prayer Diary today (Wednesday 12 November 2025) invites us to pray:
Merciful God, we remember our brothers and sisters suffering the consequences of environmental destruction. Comfort the displaced, sustain those who have lost their livelihoods, and move our hearts to stand in solidarity.
The Collect:
Almighty Father,
whose will is to restore all things
in your beloved Son, the King of all:
govern the hearts and minds of those in authority,
and bring the families of the nations,
divided and torn apart by the ravages of sin,
to be subject to his just and gentle rule;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Post Communion Prayer:
God of peace,
whose Son Jesus Christ proclaimed the kingdom
and restored the broken to wholeness of life:
look with compassion on the anguish of the world,
and by your healing power
make whole both people and nations;
through our Lord and Saviour Jesus Christ.
Additional Collect:
God, our refuge and strength,
bring near the day when wars shall cease
and poverty and pain shall end,
that earth may know the peace of heaven
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
The ‘Leper’s Squint’ and the Arthur Memorial behind the organ in Saint Mary’s Cathedral, Limerick (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
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07 November 2025
Daily prayer in the Kingdom Season:
7, Friday 7 November 2025
The Unjust Steward … part of the East Window in Saint Michael’s Church, Limerick, made in 1878 by Mayer & Co and illustrating 10 parables (Photograph: Patrick Comerford)
Patrick Comerford
We are in the Kingdom Season, the time between All Saints and Advent. The Calendar of the Church of England in Common Worship today remembers Saint Willibrord of York (739), Bishop, Apostle of Frisia (7 November).
Before today begins, before having breakfast, I am taking some quiet time early this morning to give thanks, and for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘The Unjust Steward,’ by the Kazakhstan Artist, Nelly Bube (Bubay)
Luke 16: 1-8 (NRSVA):
1 Then Jesus said to the disciples, ‘There was a rich man who had a manager, and charges were brought to him that this man was squandering his property. 2 So he summoned him and said to him, “What is this that I hear about you? Give me an account of your management, because you cannot be my manager any longer.” 3 Then the manager said to himself, “What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg. 4 I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes.” 5 So, summoning his master’s debtors one by one, he asked the first, “How much do you owe my master?” 6 He answered, “A hundred jugs of olive oil.” He said to him, “Take your bill, sit down quickly, and make it fifty.” 7 Then he asked another, “And how much do you owe?” He replied, “A hundred containers of wheat.” He said to him, “Take your bill and make it eighty.” 8 And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than are the children of light.’
A ‘Shop To Let’ sign within view of Sidney Sussex College chapel, Cambridge … can we reconcile the values of the Kingdom and the demands of commercial life? (Photograph: Patrick Comerford)
Today’s reflection:
In the Gospel reading for the Eucharist today, we read the parable of ‘the Unjust Steward’ or the ‘Parable of the Dishonest Manager’.
Whatever name you give it, this morning’s reading is about ignoring and exploiting the plight of the oppressed and the poor and tells us that this amounts to turning away from God and turning towards idolatry. We are called to turn around, and in turning to the needs of the poor we find that we are turning to God.
So, let me tell this morning’s Gospel story (Luke 16: 1-13) in another way. When I left school, I started training as a chartered surveyor and in estate manager. I never finished that training, but I can visualise some of the characters in this story.
A very, very rich man lives in a big city, let’s say it is Dublin. He has a luxurious lifestyle made possible by the income from the apartments, hotels and office blocks he owns in the city centre. He has been a major property developer, and a key shareholder in one of the business banks lending to developers.
He has hired an estate manager to run his property holding company, his building society, and his insurance agency while he spends most of his time in his large country house in Co Kildare or Co Meath, in the Algarve playing golf or in Marbella on his yacht.
All the work of painting, maintaining the lifts and the plumbing in his apartment blocks, working the bar and servicing the rooms in his hotels, and working at the call centres in the office blocks, is done by people who travel in and out from the rims of the city, people whose grandparents probably once lived in the small terraced houses that once stood along the docks or the canal banks but were levelled to build those apartments, office blocks and hotels.
They pay their mortgages to the bank that financed the apartment blocks and similar developments. Their overdrafts are from the same bank. Their mortgage, insurance and life assurance policies are from an agency he owns. They find themselves increasingly in debt, paying school fees and health insurance, running a car or two cars, meeting term loan payments for fridges, freezers, TVs and laptops … What they earn is never enough to pay off their mortgages, their overdrafts, their term loans.
These families are slipping further and further into debt, working harder and harder to pay what cannot be paid.
But they never meet the rich developer. The immediate face of this system, of his companies and his investments, is the face of the estate agent who manages the blocks – a man whose grandparents came from the same families as the people who now suffer under his management.
However, his parents had escaped the system, he got a good education, and then got sucked into the system.
The developer hears rumours that the estate manager, who is also his insurance agent, has been squandering the developer’s resource, and gives him his dismissal notice. Now, remember that ‘squandering’ is not necessarily a bad word here – the sower in another parable squanders seed by tossing it on roads and in bird-feeding zones, and the shepherd in one of this week’s parables potentially squanders 99 sheep by running after the lost one; the widow searching for her lost coin risks losing her other nine as she sweeps everything out.
Meanwhile, the estate agent has to work out his notice, but is no longer authorised to let, to rent, to buy, to sell, to do anything at all in the developer’s name.
He probably shares the same background only a generation or two ago with the maintenance workers, the tenants, the workers in the office blocks. But when he is out on his ear, they are not going to help him to find a place to live, or find a new job, given that up to now he has allied himself with the developer’s interests, collecting high rents, refusing to bring down rents when the reviews are due, managing the work rotas for the maintenance workers, forcing them to work longer hours rather than taking on the staff needed for the job, dealing unjustly with both tenants and workers.
He has been demanding higher rents and premiums, and longer working hours, yet providing fewer and fewer services – doing what certain economists have advised him to do: increasing profit margins and productivity and cutting costs and outlays at one and the same time.
He may be shrewd, but that is why he is called ‘the dishonest manager’ (verse 8).
The agent then does something that is extraordinarily clever.
He gathers all the tenants and workers who owe him money, and he declares that their debts have been written down, more than the courts could ever write them down, to something that might be repaid, freeing families from heartbreaking choices. He has been upping their rents and their premiums; now he brings them all back to a payable rate. And in doing this, he manages to wipe out the arrears that have been mounting up.
The smart agent manages not to tell the tenants or the workers that he has been sacked. Nor does he tell them that the developer has not authorised any of his largesse. But the tenants and the workers now think the developer, their landlord, is more generous than anyone else in his position could be. The developer is now a hero in their eyes – and, by extension, the agent is too.
The developer comes back for his quarterly or annual visit to pick up the income the agent has collected for him, and he gets a surprise that is exhilarating and challenging. The people are delighted to see him. Workers shake his hands, tenants lean out of the balconies to wave at him, children want to have ‘selfies’ taken with him.
Then, as he inspects the books in the small office the agent has worked from in the complex, he finds out what the agent has done in telling the tenants and the workers that the developer has forgiven their debts.
He has a choice to make.
He can go and tell them that it was all a terrible mistake, that the agent’s ‘stroke’ amounted not to generosity but to theft, or at least to dishonesty, and has no legal basis – he can tell them they are still responsible for the unpaid rent, for the overdrawn loans.
The warm welcome could quickly turn to nasty protests.
Or, the developer can go outside, bask in the unexpected welcome he has received, and take credit for the agent’s actions. At least he has cash in his hand where once he might have had nothing because of defaulting tenants and clients. That would save him going to court, but has he to take the agent back to work for him?
What would you do?
Picture yourself in this dilemma, both as the agent and as the developer.
From the agent’s point of view, does it matter any more what the developer decides to do? Whatever decision the developer makes, his future is safe – either he gets his job back, or his own people are going to look after him.
But here is the big problem: what the agent did is clearly dishonest. He has taken the landlord’s property and squandered it – even after he was sacked and had no right to do anything in the developer’s name.
What is it that the agent has done, without permission? Who has he deceived?
The agent forgives. He forgives things that he had no right to forgive. He forgives for all the wrong reasons, for personal gain and to compensate for his past misconduct. But that decisive action that he undertakes redeems him from a position to which it seems he could not be reconciled, to the developer any more than to the tenants and workers.
So what is the moral of the story?
This story is unique to Saint Luke’s Gospel, and for him there is a significance that is important throughout the third gospel: Forgive. Forgive it all. Forgive it now. Forgive it for any reason you want. Forgive for the right reason. Forgive for the wrong reason. Forgive for no reason at all. Just forgive.
Remember, Saint Luke’s version of the Lord’s Prayer includes the helpful confusion: καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν: καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν (‘and forgive us our sins for indeed we ourselves are forgiving everyone who is [monetarily] indebted to us’) (Luke 11: 4) – the monetary indebtedness is obvious in the original Greek.
We pray it, but do we put it into practice?
The arrival of the Kingdom of God is no occasion for score-keeping of any kind, whether monetary or moral.
Why should I forgive someone who has sinned against me, or against my sense of what is obviously right? I don’t have to do it out of love for the other person.
I could forgive the other person because of what I pray in the Lord’s Prayer every Sunday if not every morning.
I could forgive because I know I would like to be forgiven myself.
I could forgive because I know what it is like to be me when I am unforgiving.
I could forgive because I am, or I want to be, deeply in touch with a sense of Christ’s power to forgive and free someone just like me.
Or I could forgive because I think it will improve my life and sense of well-being.
It boils down to the same thing: deluded or sane, selfish or unselfish, there is no bad reason to forgive.
Extending the kind of grace God shows me in every possible arena – financial and moral – can only put me more deeply in touch with God’s grace.
If a crafty agent, a dishonest manager, an unjust steward, the sort of person we meet in this Gospel reading, can forgive to save his job or give himself a safety net when he is sacked, then those of us who have the experience of real grace, we who have been invited to the Heavenly Banquet, have a better reason than most people to forgive.
Where is the place for Christian values in today’s world of finance and debt? (Photograph: Patrick Comerford)
Today’s Prayers (Friday 7 November 2025):
The theme this week (2 to 8 November) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘From Solitude to Connection’ (pp 52-53). This theme was introduced on Sunday with a Programme Update from Ljudmila, a Ukrainian Refugee living in Budapest, Hungary.
The USPG Prayer Diary today (Friday 7 November 2025) invites us to pray:
Father, we pray for the ministry of Saint Margaret’s Church as they seek to be a light for you in Budapest. Thank you for the way your love is modelled through the church’s open doors.
The Collect:
God, the Saviour of all,
you sent your bishop Willibrord from this land
to proclaim the good news to many peoples
and confirm them in their faith:
help us also to witness to your steadfast love
by word and deed
so that your Church may increase
and grow strong in holiness;
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:
Holy Father,
who gathered us here around the table of your Son
to share this meal with the whole household of God:
in that new world where you reveal
the fullness of your peace,
gather people of every race and language
to share with Willibrord and all your saints
in the eternal banquet of Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
Property developments and financial growth on the banks of the River Liffey in Dublin (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
Patrick Comerford
We are in the Kingdom Season, the time between All Saints and Advent. The Calendar of the Church of England in Common Worship today remembers Saint Willibrord of York (739), Bishop, Apostle of Frisia (7 November).
Before today begins, before having breakfast, I am taking some quiet time early this morning to give thanks, and for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘The Unjust Steward,’ by the Kazakhstan Artist, Nelly Bube (Bubay)
Luke 16: 1-8 (NRSVA):
1 Then Jesus said to the disciples, ‘There was a rich man who had a manager, and charges were brought to him that this man was squandering his property. 2 So he summoned him and said to him, “What is this that I hear about you? Give me an account of your management, because you cannot be my manager any longer.” 3 Then the manager said to himself, “What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg. 4 I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes.” 5 So, summoning his master’s debtors one by one, he asked the first, “How much do you owe my master?” 6 He answered, “A hundred jugs of olive oil.” He said to him, “Take your bill, sit down quickly, and make it fifty.” 7 Then he asked another, “And how much do you owe?” He replied, “A hundred containers of wheat.” He said to him, “Take your bill and make it eighty.” 8 And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than are the children of light.’
A ‘Shop To Let’ sign within view of Sidney Sussex College chapel, Cambridge … can we reconcile the values of the Kingdom and the demands of commercial life? (Photograph: Patrick Comerford)
Today’s reflection:
In the Gospel reading for the Eucharist today, we read the parable of ‘the Unjust Steward’ or the ‘Parable of the Dishonest Manager’.
Whatever name you give it, this morning’s reading is about ignoring and exploiting the plight of the oppressed and the poor and tells us that this amounts to turning away from God and turning towards idolatry. We are called to turn around, and in turning to the needs of the poor we find that we are turning to God.
So, let me tell this morning’s Gospel story (Luke 16: 1-13) in another way. When I left school, I started training as a chartered surveyor and in estate manager. I never finished that training, but I can visualise some of the characters in this story.
A very, very rich man lives in a big city, let’s say it is Dublin. He has a luxurious lifestyle made possible by the income from the apartments, hotels and office blocks he owns in the city centre. He has been a major property developer, and a key shareholder in one of the business banks lending to developers.
He has hired an estate manager to run his property holding company, his building society, and his insurance agency while he spends most of his time in his large country house in Co Kildare or Co Meath, in the Algarve playing golf or in Marbella on his yacht.
All the work of painting, maintaining the lifts and the plumbing in his apartment blocks, working the bar and servicing the rooms in his hotels, and working at the call centres in the office blocks, is done by people who travel in and out from the rims of the city, people whose grandparents probably once lived in the small terraced houses that once stood along the docks or the canal banks but were levelled to build those apartments, office blocks and hotels.
They pay their mortgages to the bank that financed the apartment blocks and similar developments. Their overdrafts are from the same bank. Their mortgage, insurance and life assurance policies are from an agency he owns. They find themselves increasingly in debt, paying school fees and health insurance, running a car or two cars, meeting term loan payments for fridges, freezers, TVs and laptops … What they earn is never enough to pay off their mortgages, their overdrafts, their term loans.
These families are slipping further and further into debt, working harder and harder to pay what cannot be paid.
But they never meet the rich developer. The immediate face of this system, of his companies and his investments, is the face of the estate agent who manages the blocks – a man whose grandparents came from the same families as the people who now suffer under his management.
However, his parents had escaped the system, he got a good education, and then got sucked into the system.
The developer hears rumours that the estate manager, who is also his insurance agent, has been squandering the developer’s resource, and gives him his dismissal notice. Now, remember that ‘squandering’ is not necessarily a bad word here – the sower in another parable squanders seed by tossing it on roads and in bird-feeding zones, and the shepherd in one of this week’s parables potentially squanders 99 sheep by running after the lost one; the widow searching for her lost coin risks losing her other nine as she sweeps everything out.
Meanwhile, the estate agent has to work out his notice, but is no longer authorised to let, to rent, to buy, to sell, to do anything at all in the developer’s name.
He probably shares the same background only a generation or two ago with the maintenance workers, the tenants, the workers in the office blocks. But when he is out on his ear, they are not going to help him to find a place to live, or find a new job, given that up to now he has allied himself with the developer’s interests, collecting high rents, refusing to bring down rents when the reviews are due, managing the work rotas for the maintenance workers, forcing them to work longer hours rather than taking on the staff needed for the job, dealing unjustly with both tenants and workers.
He has been demanding higher rents and premiums, and longer working hours, yet providing fewer and fewer services – doing what certain economists have advised him to do: increasing profit margins and productivity and cutting costs and outlays at one and the same time.
He may be shrewd, but that is why he is called ‘the dishonest manager’ (verse 8).
The agent then does something that is extraordinarily clever.
He gathers all the tenants and workers who owe him money, and he declares that their debts have been written down, more than the courts could ever write them down, to something that might be repaid, freeing families from heartbreaking choices. He has been upping their rents and their premiums; now he brings them all back to a payable rate. And in doing this, he manages to wipe out the arrears that have been mounting up.
The smart agent manages not to tell the tenants or the workers that he has been sacked. Nor does he tell them that the developer has not authorised any of his largesse. But the tenants and the workers now think the developer, their landlord, is more generous than anyone else in his position could be. The developer is now a hero in their eyes – and, by extension, the agent is too.
The developer comes back for his quarterly or annual visit to pick up the income the agent has collected for him, and he gets a surprise that is exhilarating and challenging. The people are delighted to see him. Workers shake his hands, tenants lean out of the balconies to wave at him, children want to have ‘selfies’ taken with him.
Then, as he inspects the books in the small office the agent has worked from in the complex, he finds out what the agent has done in telling the tenants and the workers that the developer has forgiven their debts.
He has a choice to make.
He can go and tell them that it was all a terrible mistake, that the agent’s ‘stroke’ amounted not to generosity but to theft, or at least to dishonesty, and has no legal basis – he can tell them they are still responsible for the unpaid rent, for the overdrawn loans.
The warm welcome could quickly turn to nasty protests.
Or, the developer can go outside, bask in the unexpected welcome he has received, and take credit for the agent’s actions. At least he has cash in his hand where once he might have had nothing because of defaulting tenants and clients. That would save him going to court, but has he to take the agent back to work for him?
What would you do?
Picture yourself in this dilemma, both as the agent and as the developer.
From the agent’s point of view, does it matter any more what the developer decides to do? Whatever decision the developer makes, his future is safe – either he gets his job back, or his own people are going to look after him.
But here is the big problem: what the agent did is clearly dishonest. He has taken the landlord’s property and squandered it – even after he was sacked and had no right to do anything in the developer’s name.
What is it that the agent has done, without permission? Who has he deceived?
The agent forgives. He forgives things that he had no right to forgive. He forgives for all the wrong reasons, for personal gain and to compensate for his past misconduct. But that decisive action that he undertakes redeems him from a position to which it seems he could not be reconciled, to the developer any more than to the tenants and workers.
So what is the moral of the story?
This story is unique to Saint Luke’s Gospel, and for him there is a significance that is important throughout the third gospel: Forgive. Forgive it all. Forgive it now. Forgive it for any reason you want. Forgive for the right reason. Forgive for the wrong reason. Forgive for no reason at all. Just forgive.
Remember, Saint Luke’s version of the Lord’s Prayer includes the helpful confusion: καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν: καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν (‘and forgive us our sins for indeed we ourselves are forgiving everyone who is [monetarily] indebted to us’) (Luke 11: 4) – the monetary indebtedness is obvious in the original Greek.
We pray it, but do we put it into practice?
The arrival of the Kingdom of God is no occasion for score-keeping of any kind, whether monetary or moral.
Why should I forgive someone who has sinned against me, or against my sense of what is obviously right? I don’t have to do it out of love for the other person.
I could forgive the other person because of what I pray in the Lord’s Prayer every Sunday if not every morning.
I could forgive because I know I would like to be forgiven myself.
I could forgive because I know what it is like to be me when I am unforgiving.
I could forgive because I am, or I want to be, deeply in touch with a sense of Christ’s power to forgive and free someone just like me.
Or I could forgive because I think it will improve my life and sense of well-being.
It boils down to the same thing: deluded or sane, selfish or unselfish, there is no bad reason to forgive.
Extending the kind of grace God shows me in every possible arena – financial and moral – can only put me more deeply in touch with God’s grace.
If a crafty agent, a dishonest manager, an unjust steward, the sort of person we meet in this Gospel reading, can forgive to save his job or give himself a safety net when he is sacked, then those of us who have the experience of real grace, we who have been invited to the Heavenly Banquet, have a better reason than most people to forgive.
Where is the place for Christian values in today’s world of finance and debt? (Photograph: Patrick Comerford)
Today’s Prayers (Friday 7 November 2025):
The theme this week (2 to 8 November) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘From Solitude to Connection’ (pp 52-53). This theme was introduced on Sunday with a Programme Update from Ljudmila, a Ukrainian Refugee living in Budapest, Hungary.
The USPG Prayer Diary today (Friday 7 November 2025) invites us to pray:
Father, we pray for the ministry of Saint Margaret’s Church as they seek to be a light for you in Budapest. Thank you for the way your love is modelled through the church’s open doors.
The Collect:
God, the Saviour of all,
you sent your bishop Willibrord from this land
to proclaim the good news to many peoples
and confirm them in their faith:
help us also to witness to your steadfast love
by word and deed
so that your Church may increase
and grow strong in holiness;
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:
Holy Father,
who gathered us here around the table of your Son
to share this meal with the whole household of God:
in that new world where you reveal
the fullness of your peace,
gather people of every race and language
to share with Willibrord and all your saints
in the eternal banquet of Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
Property developments and financial growth on the banks of the River Liffey in Dublin (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
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21 October 2025
Daily prayer in Ordinary Time 2025:
162, Tuesday 21 October 2025
‘Be dressed for action and have your lamps lit’ (Luke 12: 35) … in Ye Olde Cheshire Cheese on Wine Office Court off Fleet Street, London (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar, and the week began with the Eighteenth Sunday after Trinity (Trinity XVIII, 19 October 2025).
Before the day 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 short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Be dressed for action and have your lamps lit … so that they may open the door for him as soon as he comes and knocks’ (Luke 12: 35-36) … an open door in the church in Piskopianó in Crete (Photograph: Patrick Comerford, 2024)
Luke 12: 35-38 (NRSVA):
[Jesus said:] 35 ‘Be dressed for action and have your lamps lit; 36 be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. 37 Blessed are those slaves whom the master finds alert when he comes; truly I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them. 38 If he comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves.’
‘They may open the door for him as soon as he comes and knocks’ … Holman Hunt’s ‘The Light of the World’ in a side chapel in Keble College, Oxford (Photograph: Patrick Comerford, 2014)
Today’s Reflection:
Have you ever been burgled?
It is a frightening and a traumatic experience for anyone who has suffered it.
It is one thing to come home from a day’s work, or from a holiday, to find your house has been broken into. It is another to wake up and realise that as you were sleeping a thief has broken into your home, and is downstairs or in the next room.
It happened to me once, in a house where I was living in south Dublin.
It was in the days long before mobile ’phones and cordless ’phones. I had been working late the night before and came downstairs to answer a mid-morning call.
Unknown to me, the thieves were in the next room, having already gone through the kitchen. They were in there, having made themselves something to drink, had cut the lead to the video recorder, and were squatting on the floor in the front room, armed with the ‘kitchen devil,’ straight from the cutlery drawer, sorting through my other possessions.
They must have remained very quiet. Instead of stealing anything, they stole out the back door before I had ever put down the ’phone or realised what had happened.
It is a frightening experience, and it made me extra vigilant: extra bolts and locks, rethinking the alarm system, and so on. The police knew who the ‘likely suspects’ were, but they could offer no guarantees that the house was never going to be broken into again … and again.
It is an experience that was also a reminder of my own vulnerability, and a reminder that what I own and possess is not really mine, and not mine for very long. Finding the ‘kitchen devil’ on the floor was also a sharp reminder, literally, that even my life is not mine for very long.
And so, the image of Christ we come across at the end of this Gospel reading, of a thief coming unexpectedly to break into my house, may not be a very comforting one for those of us brought up with the image of ‘Gentle Jesus, Meek and Mild.’
And yet it is an image that has echoes in the poetry of some of the great mystical writers in Anglican history. It reminds me, for example, of the words of John Donne (Holy Sonnets XIV):
Batter my heart, three-person’d God; for you
As yet but knock; breathe, shine, and seek to mend;
That I may rise, and stand, o’erthrow me, and bend
Your force, to break, blow, burn, and make me new.
I, like an usurp’d town, to another due,
Labour to admit you, but O, to no end.
Reason, your viceroy in me, me should defend,
But is captived, and proves weak or untrue.
Yet dearly I love you, and would be loved fain,
But am betroth’d unto your enemy;
Divorce me, untie, or break that knot again,
Take me to you, imprison me, for I,
Except you enthrall me, never shall be free,
Nor ever chaste, except you ravish me.
It is the passionate language of love, of passionate love. But then, of course, Christ demands our passion, our commitment, our love.
Christ’s call to us in this reading, the demands Christ is making on us in this reading, are not just addressed to the Disciples.
Christ is speaking to the disciples in particular, and teaching them about the kingdom (Luke 12: 1). But as he is speaking to them, someone in the crowd – like a heckler – interrupts and asks a question (see Luke 12: 13).
The inner circle of the Disciples must have felt they were being broken into by those on the rims, those in the crowd of outsiders, the crowd or multitude following Christ but who were not among the Disciples.
So Christ’s demands are made not just of some inner circle, for some elite group within the Church, for those who are seen as pious and holy.
This is a demand he makes also to those on the margins, for the sake of those on the margins, that he makes on the whole Church for the sake of those on the margins.
We are to be ever vigilant that we do not keep those on the margins on the outside for too long. They may appear like thieves trying to break in. But when we welcome in those on the outside who we see as thieves, we may find we are welcoming Christ himself.
And in welcoming Christ himself, into our inner sanctum, we are making it a sign of the Kingdom. The Church needs to be a place not where we feel secure, but where the outsider feels welcome, where they can feast and taste what the Kingdom of God is like.
What is this Kingdom like?
Where is it?
When shall we find it?
In this Gospel reading, Christ tells the multitude – the multitude who are gathered just like the 5,000 who were gathered earlier on the hillside and fed with the multiplication of five loaves and two fish (Luke 9: 10-17) – that the kingdom is already given.
In the preceding verses, he says ‘it is your Father’s good pleasure to give you the kingdom’ (Luke 12: 32), present tense. But the original Greek says ‘your Father was well pleased with you (or, took pleasure) to freely give the Kingdom to you’ (… ὅτι εὐδόκησεν ὁ πατὴρ ὑμῶν δοῦναι ὑμῖντὴν βασιλείαν).
God wanted to do something good for the ‘little flock’ (verse 32), and so freely gave them the kingdom – the reign of God – in which tables are open, status is upended, and all people are treated with dignity. In God’s Kingdom – on earth as it is in heaven – there is no scarcity, there are no class or gender barriers, there are no ‘insiders’ and no ‘outsiders.’
Christ compares that Kingdom of God with a wedding banquet.
When we go to a wedding, we have no control over what happens. In the first case, we have no control over who is getting married to whom. But, secondly, weddings break down all our petty snobberies and all our status-seeking.
Whatever we think of the choice of bride or groom, we have no say at all in who is going to be a new brother-in-law, a new mother-in-law, and even into the future, who is going to be a new cousin to our children’s children.
It’s enough to make you laugh.
Sarah laughed when she was told about her future family (see Genesis 18: 12). There is a hint of this story in the Letter to the Hebrews, where the writer reminds us of the faith of Abraham and Sarah (see Hebrews 11: 11, 13-16).
Despite our failings, the failings of society, the failings of politics, God’s promises of the Kingdom multiply beyond all our expectations, even beyond the expectations of modern Bible translators.
We cannot control this. Those who come into the banquet may appear to us like thieves and burglars, brazenly breaking into our own family home, into our own family.
But we may find that the thief is actually Christ trying to break into our hearts to let us know that the kingdom is already here.
The word for master here is actually κύριος (kyrios), Lord, the word used in the Greek Old Testament for the Lord God by Jews who found the use of the name of God offensive and blasphemous. But using the word master for κύριος hides away God’s work, confusing the Lord, the ‘Son of Man’ (ὁ υἱὸς τοῦ ἀνθρώπου, ho yios tou anthropou), with the ‘master of the house,’ the householder (οἰκοδεσπότης, oikodespótēs).
Think of how the word κύριος (kyrios), Lord, was used by Abraham as he addresses the three visitors to Abraham and Sarah at the Oak of Mamre. The strangers become angels, and the angels come to represent the Triune God.
Had Abraham treated his visitors as thieves, where would we be today? Instead he sets a banquet before the Three, and finds not once but three times that he has an encounter with the living Lord (Genesis 18: 3, 13, 14), the Triune God, an encounter that leads Abraham and Sarah to a faith that ushers in the promises of the Kingdom.
The Lord who arrives for the banquet and stands knocking at the door (Luke 12: 36) in this Gospel reading is the same Christ who says: ‘Behold, I am standing at the door knocking; if you hear my voice and open the door, I will come into you and eat with you, and you with me’ (Revelation 3: 20).
He comes in ways we do not expect, and at ‘the unexpected hour,’ the time we ‘think nothing of’ (ἧ ὥρᾳ οὐ δοκεῖτε, he hora ou dokeite, Luke 12: 40) – ‘an hour that seems like nothing.’ He does not bother trying to tear down our puny defences. He sneaks around them instead.
Welcome to the banquet.
Welcome to the kingdom.
Allow the stranger among you, and the stranger within you, to open that door and discover that Christ is not a thief trying to steal what you have, but is the Lord who is trying to batter our hearts and tear down our old barriers so that we can all feast together at the new banquet:
Batter my heart, three-person’d God; for you
As yet but knock; breathe, shine, and seek to mend;
That I may rise, and stand, o’erthrow me, and bend
Your force, to break, blow, burn, and make me new.
…
Take me to you, imprison me, for I,
Except you enthrall me, never shall be free,
Nor ever chaste, except you ravish me.
‘For you as yet but knock; breathe, shine, and seek to mend’ … a bust of John Donne at Saint Paul’s Cathedral, London (Photograph: Patrick Comerford)
Today’s Prayers (Tuesday 21 October 2025):
The theme this week (19 to 25 October) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Advancing Theological Education for Young Women in Africa’ (pp 48-49). This theme was introduced on Sunday with reflections from Esmeralda (Essie) Pato, Chair of the Communion-Wide Advisory Group for USPG; she is based in Johannesburg, South Africa.
The USPG Prayer Diary today (Tuesday 21 October 2025) invites us to pray:
Gracious God, we lift up the College of the Transfiguration, the Rector Dr Percy and all staff and students. May the college continue to be a place of learning, growth, and spiritual formation, where future leaders are nurtured in faith and service.
The Collect:
Almighty and everlasting God,
increase in us your gift of faith
that, forsaking what lies behind
and reaching out to that which is before,
we may run the way of your commandments
and win the crown of everlasting joy;
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:
We praise and thank you, O Christ, for this sacred feast:
for here we receive you,
here the memory of your passion is renewed,
here our minds are filled with grace,
and here a pledge of future glory is given,
when we shall feast at that table where you reign
with all your saints for ever.
Additional Collect:
God, our judge and saviour,
teach us to be open to your truth
and to trust in your love,
that we may live each day
with confidence in the salvation which is given
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
‘Be like those who are waiting for their master to return … so that they may open the door for him as soon as he comes and knocks’ (Luke 12: 35-36) … the open West Door of Saint Mary’s Cathedral, Limerick (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar, and the week began with the Eighteenth Sunday after Trinity (Trinity XVIII, 19 October 2025).
Before the day 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 short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Be dressed for action and have your lamps lit … so that they may open the door for him as soon as he comes and knocks’ (Luke 12: 35-36) … an open door in the church in Piskopianó in Crete (Photograph: Patrick Comerford, 2024)
Luke 12: 35-38 (NRSVA):
[Jesus said:] 35 ‘Be dressed for action and have your lamps lit; 36 be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. 37 Blessed are those slaves whom the master finds alert when he comes; truly I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them. 38 If he comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves.’
‘They may open the door for him as soon as he comes and knocks’ … Holman Hunt’s ‘The Light of the World’ in a side chapel in Keble College, Oxford (Photograph: Patrick Comerford, 2014)
Today’s Reflection:
Have you ever been burgled?
It is a frightening and a traumatic experience for anyone who has suffered it.
It is one thing to come home from a day’s work, or from a holiday, to find your house has been broken into. It is another to wake up and realise that as you were sleeping a thief has broken into your home, and is downstairs or in the next room.
It happened to me once, in a house where I was living in south Dublin.
It was in the days long before mobile ’phones and cordless ’phones. I had been working late the night before and came downstairs to answer a mid-morning call.
Unknown to me, the thieves were in the next room, having already gone through the kitchen. They were in there, having made themselves something to drink, had cut the lead to the video recorder, and were squatting on the floor in the front room, armed with the ‘kitchen devil,’ straight from the cutlery drawer, sorting through my other possessions.
They must have remained very quiet. Instead of stealing anything, they stole out the back door before I had ever put down the ’phone or realised what had happened.
It is a frightening experience, and it made me extra vigilant: extra bolts and locks, rethinking the alarm system, and so on. The police knew who the ‘likely suspects’ were, but they could offer no guarantees that the house was never going to be broken into again … and again.
It is an experience that was also a reminder of my own vulnerability, and a reminder that what I own and possess is not really mine, and not mine for very long. Finding the ‘kitchen devil’ on the floor was also a sharp reminder, literally, that even my life is not mine for very long.
And so, the image of Christ we come across at the end of this Gospel reading, of a thief coming unexpectedly to break into my house, may not be a very comforting one for those of us brought up with the image of ‘Gentle Jesus, Meek and Mild.’
And yet it is an image that has echoes in the poetry of some of the great mystical writers in Anglican history. It reminds me, for example, of the words of John Donne (Holy Sonnets XIV):
Batter my heart, three-person’d God; for you
As yet but knock; breathe, shine, and seek to mend;
That I may rise, and stand, o’erthrow me, and bend
Your force, to break, blow, burn, and make me new.
I, like an usurp’d town, to another due,
Labour to admit you, but O, to no end.
Reason, your viceroy in me, me should defend,
But is captived, and proves weak or untrue.
Yet dearly I love you, and would be loved fain,
But am betroth’d unto your enemy;
Divorce me, untie, or break that knot again,
Take me to you, imprison me, for I,
Except you enthrall me, never shall be free,
Nor ever chaste, except you ravish me.
It is the passionate language of love, of passionate love. But then, of course, Christ demands our passion, our commitment, our love.
Christ’s call to us in this reading, the demands Christ is making on us in this reading, are not just addressed to the Disciples.
Christ is speaking to the disciples in particular, and teaching them about the kingdom (Luke 12: 1). But as he is speaking to them, someone in the crowd – like a heckler – interrupts and asks a question (see Luke 12: 13).
The inner circle of the Disciples must have felt they were being broken into by those on the rims, those in the crowd of outsiders, the crowd or multitude following Christ but who were not among the Disciples.
So Christ’s demands are made not just of some inner circle, for some elite group within the Church, for those who are seen as pious and holy.
This is a demand he makes also to those on the margins, for the sake of those on the margins, that he makes on the whole Church for the sake of those on the margins.
We are to be ever vigilant that we do not keep those on the margins on the outside for too long. They may appear like thieves trying to break in. But when we welcome in those on the outside who we see as thieves, we may find we are welcoming Christ himself.
And in welcoming Christ himself, into our inner sanctum, we are making it a sign of the Kingdom. The Church needs to be a place not where we feel secure, but where the outsider feels welcome, where they can feast and taste what the Kingdom of God is like.
What is this Kingdom like?
Where is it?
When shall we find it?
In this Gospel reading, Christ tells the multitude – the multitude who are gathered just like the 5,000 who were gathered earlier on the hillside and fed with the multiplication of five loaves and two fish (Luke 9: 10-17) – that the kingdom is already given.
In the preceding verses, he says ‘it is your Father’s good pleasure to give you the kingdom’ (Luke 12: 32), present tense. But the original Greek says ‘your Father was well pleased with you (or, took pleasure) to freely give the Kingdom to you’ (… ὅτι εὐδόκησεν ὁ πατὴρ ὑμῶν δοῦναι ὑμῖντὴν βασιλείαν).
God wanted to do something good for the ‘little flock’ (verse 32), and so freely gave them the kingdom – the reign of God – in which tables are open, status is upended, and all people are treated with dignity. In God’s Kingdom – on earth as it is in heaven – there is no scarcity, there are no class or gender barriers, there are no ‘insiders’ and no ‘outsiders.’
Christ compares that Kingdom of God with a wedding banquet.
When we go to a wedding, we have no control over what happens. In the first case, we have no control over who is getting married to whom. But, secondly, weddings break down all our petty snobberies and all our status-seeking.
Whatever we think of the choice of bride or groom, we have no say at all in who is going to be a new brother-in-law, a new mother-in-law, and even into the future, who is going to be a new cousin to our children’s children.
It’s enough to make you laugh.
Sarah laughed when she was told about her future family (see Genesis 18: 12). There is a hint of this story in the Letter to the Hebrews, where the writer reminds us of the faith of Abraham and Sarah (see Hebrews 11: 11, 13-16).
Despite our failings, the failings of society, the failings of politics, God’s promises of the Kingdom multiply beyond all our expectations, even beyond the expectations of modern Bible translators.
We cannot control this. Those who come into the banquet may appear to us like thieves and burglars, brazenly breaking into our own family home, into our own family.
But we may find that the thief is actually Christ trying to break into our hearts to let us know that the kingdom is already here.
The word for master here is actually κύριος (kyrios), Lord, the word used in the Greek Old Testament for the Lord God by Jews who found the use of the name of God offensive and blasphemous. But using the word master for κύριος hides away God’s work, confusing the Lord, the ‘Son of Man’ (ὁ υἱὸς τοῦ ἀνθρώπου, ho yios tou anthropou), with the ‘master of the house,’ the householder (οἰκοδεσπότης, oikodespótēs).
Think of how the word κύριος (kyrios), Lord, was used by Abraham as he addresses the three visitors to Abraham and Sarah at the Oak of Mamre. The strangers become angels, and the angels come to represent the Triune God.
Had Abraham treated his visitors as thieves, where would we be today? Instead he sets a banquet before the Three, and finds not once but three times that he has an encounter with the living Lord (Genesis 18: 3, 13, 14), the Triune God, an encounter that leads Abraham and Sarah to a faith that ushers in the promises of the Kingdom.
The Lord who arrives for the banquet and stands knocking at the door (Luke 12: 36) in this Gospel reading is the same Christ who says: ‘Behold, I am standing at the door knocking; if you hear my voice and open the door, I will come into you and eat with you, and you with me’ (Revelation 3: 20).
He comes in ways we do not expect, and at ‘the unexpected hour,’ the time we ‘think nothing of’ (ἧ ὥρᾳ οὐ δοκεῖτε, he hora ou dokeite, Luke 12: 40) – ‘an hour that seems like nothing.’ He does not bother trying to tear down our puny defences. He sneaks around them instead.
Welcome to the banquet.
Welcome to the kingdom.
Allow the stranger among you, and the stranger within you, to open that door and discover that Christ is not a thief trying to steal what you have, but is the Lord who is trying to batter our hearts and tear down our old barriers so that we can all feast together at the new banquet:
Batter my heart, three-person’d God; for you
As yet but knock; breathe, shine, and seek to mend;
That I may rise, and stand, o’erthrow me, and bend
Your force, to break, blow, burn, and make me new.
…
Take me to you, imprison me, for I,
Except you enthrall me, never shall be free,
Nor ever chaste, except you ravish me.
‘For you as yet but knock; breathe, shine, and seek to mend’ … a bust of John Donne at Saint Paul’s Cathedral, London (Photograph: Patrick Comerford)
Today’s Prayers (Tuesday 21 October 2025):
The theme this week (19 to 25 October) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Advancing Theological Education for Young Women in Africa’ (pp 48-49). This theme was introduced on Sunday with reflections from Esmeralda (Essie) Pato, Chair of the Communion-Wide Advisory Group for USPG; she is based in Johannesburg, South Africa.
The USPG Prayer Diary today (Tuesday 21 October 2025) invites us to pray:
Gracious God, we lift up the College of the Transfiguration, the Rector Dr Percy and all staff and students. May the college continue to be a place of learning, growth, and spiritual formation, where future leaders are nurtured in faith and service.
The Collect:
Almighty and everlasting God,
increase in us your gift of faith
that, forsaking what lies behind
and reaching out to that which is before,
we may run the way of your commandments
and win the crown of everlasting joy;
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:
We praise and thank you, O Christ, for this sacred feast:
for here we receive you,
here the memory of your passion is renewed,
here our minds are filled with grace,
and here a pledge of future glory is given,
when we shall feast at that table where you reign
with all your saints for ever.
Additional Collect:
God, our judge and saviour,
teach us to be open to your truth
and to trust in your love,
that we may live each day
with confidence in the salvation which is given
through Jesus Christ our Lord.
Yesterday’s Reflections
Continued Tomorrow
‘Be like those who are waiting for their master to return … so that they may open the door for him as soon as he comes and knocks’ (Luke 12: 35-36) … the open West Door of Saint Mary’s Cathedral, Limerick (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
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