Daily prayer in Lent 2026: 34, Monday 23 March 2026

Christ with the Woman taken in Adultery (Guercino, 1621, Dulwich Picture Gallery)

Patrick Comerford

We are now in the last two weeks of Lent, and this week began with the Fifth Sunday in Lent (Lent V, 22 March 2026), sometimes still known as Passion Sunday.

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.

A modern icon of Aghia Magdalini or Saint Mary Magdalene by Alexandra Kaouki in her workshop in Rethymnon … Mary Magdalene has been identified wrongly for centuries with the woman in John 8 (Photograph © Alexandra Kaouki)

John 8: 1-11 (NRSVA):

(7: 53 Then each of them went home,) 8: 1 while Jesus went to the Mount of Olives. 2 Early in the morning he came again to the temple. All the people came to him and he sat down and began to teach them. 3 The scribes and the Pharisees brought a woman who had been caught in adultery; and making her stand before all of them, 4 they said to him, ‘Teacher, this woman was caught in the very act of committing adultery. 5 Now in the law Moses commanded us to stone such women. Now what do you say?’ 6 They said this to test him, so that they might have some charge to bring against him. Jesus bent down and wrote with his finger on the ground. 7 When they kept on questioning him, he straightened up and said to them, ‘Let anyone among you who is without sin be the first to throw a stone at her.’ 8 And once again he bent down and wrote on the ground. 9 When they heard it, they went away, one by one, beginning with the elders; and Jesus was left alone with the woman standing before him. 10 Jesus straightened up and said to her, ‘Woman, where are they? Has no one condemned you?’ 11 She said, ‘No one, sir.’ And Jesus said, ‘Neither do I condemn you. Go your way, and from now on do not sin again.’

‘He that is without sin among you, let him first cast a stone at her’ (John 8: 7, AV) … stones and rocks on the beach at Robin Hood’s Bay in North Yorkshire (Photograph: Patrick Comerford)

Today’s Reflections:

As we read this morning’s Gospel reading at the Eucharist (John 8: 1-11), two points are worth keeping in mind.

Firstly, as we approach Holy Week and Easter, it is worth remembering how Saint Mary Magdalene, who is an intimate witness to some of the most important events in the life of Christ, including his Crucifixion, burial and Resurrection, has been wrongly identified in tradition with the unnamed woman in this passage.

Mary Magdalene is mentioned by name 12 times in the canonical gospels, more than most of the apostles. In all four gospels, she is a witness to the crucifixion, in the three Synoptic Gospels she is also present at his burial, and all four gospels identify her, either alone or as a member of a larger group of women, as the first witness to the empty tomb, and the first person to testify to the Resurrection. She is often referred to as the ‘apostle to the apostles’.

Secondly, it should be noted, the earliest manuscripts and other ancient witnesses do not include John 7: 53 to John 8: 11 in the Fourth Gospel. Many early manuscripts omit this story, and there is some confusion about where it belongs.

This periscope is not found in its canonical place in any of the earliest surviving Greek Gospel manuscripts. It is not found in the two third century papyrus witnesses to John, P66 and P75. Nor is it found in the fourth century Codex Sinaiticus or the Codex Vaticanus. However, all four manuscripts appear to acknowledge the existence of the passage through the use diacritical marks at the spot.

The first surviving Greek manuscript to contain the pericope is the Codex Bezae, in Latin Greek, dating from the late fourth or early fifth century.

Many scholars continue to defend the Johannine authorship of these verses. However, while almost all modern translations now include the pericope adultera at John 7: 53 to 8: 11, some place it in brackets, and some add a note about the oldest and most reliable witnesses.

Yet, this passage contains two of the best known sayings of Jesus: ‘He that is without sin among you, let him first cast a stone at her’ (AV, verse 7b) and ‘Go and sin no more’ (AV, verse 11). In the NRSV and NIV there are less memorable versions: ‘Let anyone among you who is without sin be the first to throw a stone at her,’ and ‘Go your way, and from now on do not sin again’ (NRSV) or ‘Let anyone of you who is without sin be the first to throw a stone at her,’ and ‘Go now and leave your life of sin’ (NIV).

The literary influences of this passage reflect how well-loved and well-known it is. Where would we be if we without being able to draw a line in the sand? Who would I accuse if I had permission to throw the first stone? How reckless might each of us be without the admonition to sin no more? Or how guilty might we feel, constantly, without the assurance that we are no longer condemned?

The disciples had gone up on their own for the Feast of Tabernacles (or Booths) in Jerusalem, as we read last Friday (20 March 2026, see John 7: 1-2, 10, 25-30), and there they were joined unexpectedly by Jesus half-way through the Feast. Now they have gone home without him, leaving Jesus alone, and on his own he goes to the Mount of Olives.

He returns to Jerusalem, and begins teaching in the Temple courts once again. There a trap is set for him by an unholy alliance of Scribes and Pharisees in the form of an apparently honest request for help in pursuing justice. However, we can see in verse 6 that the Scribes and the Pharisees are not interested in justice – their only interest is in trapping Jesus.

Adultery was regarded as a capital crime (see Leviticus 20: 10). This seems horrifying to our minds today, but remember how the Mosaic Law was tough on crimes against people, relationships, and the family unit, while other contemporary law codes were tough instead on crime against property. This difference in emphasis – people or things – indicates different value systems and priorities.

Now Jesus is caught in a dilemma: if he agrees with the Mosaic Law and calls for the execution of this woman, he could be accused of sedition, for the Romans had taken away the Jews’ right of capital punishment.

On the other hand, if he says she should not be stoned, he faces an accusations of false teaching and could be discredited among the people, who would also prefer harsh punishment for proven criminals.

When Jesus bends down and starts to write in the sand, he might be seen as stalling for time. Yet, he has not been caught off guard in the past.

However, Jewish civil law had very strict conditions under which adultery was punishable by execution. It required that those accused of adultery should be caught in the act (Numbers 5: 13). Rabbi Samuel says: ‘In the case of adulterers, they [the witnesses] must have seen them in the posture of adulterers.’ Another Talmudic scholar says: ‘[It is not just an issue] of their having seen the couple in a “compromising situation,” for example, coming from a room in which they were alone, or even lying together on the same bed. The actual physical movements of the couple must have been capable of no other explanation, and the witnesses must have seen exactly the same acts at exactly the same time, in the presence of each other, so that their depositions would be identical in every respect.’

But the law also demanded that both parties should be brought forward and prosecuted (Deuteronomy 22: 22). Well, I imagine, it does take two to commit adultery.

If the woman has been caught in adultery, then where is the man? The whole story could have been fabricated. Perhaps the woman has been set up so she can be used to discredit Jesus. Did one of them solicit her, and then others burst in on a pre-arranged signal, let the man go and drag the unfortunate woman before Jesus?

If so, then they too are accessories to the crime and guilty of adultery themselves.

What did Jesus write in the sand?

According to several later manuscripts, verse 8 includes the words: ‘he wrote the sins of each of them’ (see Jeremiah 17: 13). But most readings leave us not knowing. Yet, whatever he wrote did not set them back in their intentions, for they kept on questioning him.

So, despite the popular dramatised portrayal of this story, what Jesus said to them is more important than what he wrote on the ground (see verse 7b): Let him who is without sin cast the first stone.

As the men slowly slip away, the woman is left looking at Jesus, and the crowd is still looking on. She has been publicly humiliated, she has been in danger of losing her life, and now her accusers have faded away while she is left embarrassingly in front of Jesus and in front of everyone else.

The response of Jesus to her is very different to the response she must have expected. She does not deny her sinfulness. She simply admits there is no-on there to condemn her. And neither does Jesus condemn her.

He does not say she has not sinned. He accepts her. He loves her. He simply requests that she should sin no more. She makes no apology, and he expects none. This is not about apologies. This is about divine forgiveness, and she receives it and receives the gift of life.

In a real sense, this woman is each and every one of us. We too receive the unrestrained mercy of Christ.

The woman has sinned, she makes no effort to deny or conceal this, and she stands humbly before Christ. Subsequently he extends to her the divine forgiveness that we are all in need of in our lives.

When we read Gospel stories, we often like to think we would behave like Jesus. We ask the WWJD question: ‘What Would Jesus Do?’ But when I read this story, I often find myself identifying both with the woman and with the people. So often I can feel I am being unfairly accused and unfairly judged by others … but if they really knew what was in my heart at times, what would they think of me? And so often I can rush to judgment about others without realising and accepting my own weaknesses, my innate faults, my own sinfulness.

It is right that we are not too quick to judge and it is certainly right that we do not put God to the test as the Pharisees tried to do to Jesus. But neither is it a matter of condoning wrongful behaviour, or turning a blind eye to sin – especially in our own lives. It is a matter of recognising our sinfulness and placing our humble trust in Christ before whom we must all be judged.

This woman places herself fully and completely at the mercy of God. The NRSV translation ‘Sir’ in verse 11 may appear like a polite Americanism. But it misses the potential that is in the original Greek of seeing her making a confession in Jesus as ‘Lord’ when she says: Οὐδείς, κύριε.

Let us then hide nothing from him but turn towards him with all our hearts for forgiveness and by our example encourage others to do the same.

How do I respond when other people come to me with gossip and stories about the sins or lifestyle of others, or even about me?

Are there some people who find forgiveness difficult to receive in the Church?

In many modern translations, this passage appears to say nothing about the woman’s faith. Do you think there is a necessary connection between faith and the assurance of God’s forgiveness?

What does Jesus write in the sand? … a heart in the sand in Bray, Co Wicklow (Photograph: Patrick Comerford)

Today’s Prayers (Monday 23 March 2026):

The theme this week (22-28 March 2026) in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Myanmar Earthquake: One Year On’ (pp 40-41). This theme was introduced yesterday with a programme update by the Revd Davidson Solanki, the USPG Senior Regional Manager for Asia and the Middle East.

The USPG Prayer Diary today (Monday 23 March 2026) invites us to pray:

We give thanks for the resilience of the people of Myanmar who survived last year’s earthquake and ongoing conflict. May they continue to experience God’s comfort and strength as their communities rebuild.

The Collect:

Most merciful God,
who by the death and resurrection of your Son Jesus Christ
delivered and saved the world:
grant that by faith in him who suffered on the cross
we may triumph in the power of his victory;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post Communion Prayer:

Lord Jesus Christ,
you have taught us
that what we do for the least of our brothers and sisters
we do also for you:
give us the will to be the servant of others
as you were the servant of all,
and gave up your life and died for us,
but are alive and reign, now and for ever.

Additional Collect:

Gracious Father,
you gave up your Son
out of love for the world:
lead us to ponder the mysteries of his passion,
that we may know eternal peace
through the shedding of our Saviour’s blood,
Jesus Christ our Lord.

Yesterday’s Reflections

Continued Tomorrow

Saint Mary Magdalene at Easter … a sculpture by Mary Grant at the west door of Lichfield Cathedral (Photograph: Patrick Comerford)

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org

Daily prayer in Lent 2025: 34, Monday 7 April 2025

Christ with the Woman Taken in Adultery (Guercino, 1621, Dulwich Picture Gallery)

Patrick Comerford

We are now in the last two weeks of Lent, and this week began with the Fifth Sunday in Lent (Lent V), sometimes still known as Passion Sunday.

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.

A modern icon of Aghia Magdalini or Saint Mary Magdalene by Alexandra Kaouki in her workshop in Rethymnon … Mary Magdalene has been identified wrongly for centuries with the woman in John 8 (Photograph © Alexandra Kaouki)

John 8: 1-11 (NRSVA):

(7: 53 Then each of them went home,) 8: 1 while Jesus went to the Mount of Olives. 2 Early in the morning he came again to the temple. All the people came to him and he sat down and began to teach them. 3 The scribes and the Pharisees brought a woman who had been caught in adultery; and making her stand before all of them, 4 they said to him, ‘Teacher, this woman was caught in the very act of committing adultery. 5 Now in the law Moses commanded us to stone such women. Now what do you say?’ 6 They said this to test him, so that they might have some charge to bring against him. Jesus bent down and wrote with his finger on the ground. 7 When they kept on questioning him, he straightened up and said to them, ‘Let anyone among you who is without sin be the first to throw a stone at her.’ 8 And once again he bent down and wrote on the ground. 9 When they heard it, they went away, one by one, beginning with the elders; and Jesus was left alone with the woman standing before him. 10 Jesus straightened up and said to her, ‘Woman, where are they? Has no one condemned you?’ 11 She said, ‘No one, sir.’ And Jesus said, ‘Neither do I condemn you. Go your way, and from now on do not sin again.’

‘He that is without sin among you, let him first cast a stone at her’ (John 8: 7, AV) … stones and rocks on the beach at Robin Hood’s Bay in North Yorkshire (Photograph: Patrick Comerford)

Today’s Reflection:

As we read this morning’s Gospel reading at the Eucharist (John 8: 1-11), two points are worth keeping in mind.

Firstly, as we approach Holy Week and Easter, it is worth remembering how Saint Mary Magdalene, who is an intimate witness to some of the most important events in the life of Christ, including his Crucifixion, burial and Resurrection, has been wrongly identified in tradition with the unnamed woman in this passage.

Mary Magdalene is mentioned by name 12 times in the canonical gospels, more than most of the apostles. In all four gospels, she is a witness to the crucifixion, in the three Synoptic Gospels she is also present at his burial, and all four gospels identify her, either alone or as a member of a larger group of women, as the first witness to the empty tomb, and the first person to testify to the Resurrection. She is often referred to as the ‘apostle to the apostles’.

Secondly, it should be noted, the earliest manuscripts and other ancient witnesses do not include John 7: 53 to John 8: 11 in the Fourth Gospel. Many early manuscripts omit this story, and there is some confusion about where it belongs.

This periscope is not found in its canonical place in any of the earliest surviving Greek Gospel manuscripts. It is not found in the two third century papyrus witnesses to John, P66 and P75. Nor is it found in the fourth century Codex Sinaiticus or the Codex Vaticanus. However, all four manuscripts appear to acknowledge the existence of the passage through the use diacritical marks at the spot.

The first surviving Greek manuscript to contain the pericope is the Codex Bezae, in Latin Greek, dating from the late fourth or early fifth century.

Many scholars continue to defend the Johannine authorship of these verses. However, while almost all modern translations now include the pericope adultera at John 7: 53 to 8: 11, some place it in brackets, and some add a note about the oldest and most reliable witnesses.

Yet, this passage contains two of the best known sayings of Jesus: ‘He that is without sin among you, let him first cast a stone at her’ (AV, verse 7b) and ‘Go and sin no more’ (AV, verse 11). In the NRSV and NIV there are less memorable versions: ‘Let anyone among you who is without sin be the first to throw a stone at her,’ and ‘Go your way, and from now on do not sin again’ (NRSV) or ‘Let anyone of you who is without sin be the first to throw a stone at her,’ and ‘Go now and leave your life of sin’ (NIV).

The literary influences of this passage reflect how well-loved and well-known it is. Where would we be if we without being able to draw a line in the sand? Who would I accuse if I had permission to throw the first stone? How reckless might each of us be without the admonition to sin no more? Or how guilty might we feel, constantly, without the assurance that we are no longer condemned?

The disciples had gone up on their own for the Feast of Tabernacles (or Booths) in Jerusalem, as we read on Friday (4 April 2025, see John 7: 1-2, 10, 25-30), and there they were joined unexpectedly by Jesus half-way through the Feast. Now they have gone home without him, leaving Jesus alone, and on his own he goes to the Mount of Olives.

He returns to Jerusalem, and begins teaching in the Temple courts once again. There a trap is set for him by an unholy alliance of Scribes and Pharisees in the form of an apparently honest request for help in pursuing justice. However, we can see in verse 6 that the Scribes and the Pharisees are not interested in justice – their only interest is in trapping Jesus.

Adultery was regarded as a capital crime (see Leviticus 20: 10). This seems horrifying to our minds today, but remember how the Mosaic Law was tough on crimes against people, relationships, and the family unit, while other contemporary law codes were tough instead on crime against property. This difference in emphasis (people or things) indicates different value systems.

Now Jesus is caught in a dilemma: if he agrees with the Mosaic Law and calls for the execution of this woman, he could be accused of sedition, for the Romans had taken away the Jews’ right of capital punishment.

On the other hand, if he says she should not be stoned, he faces an accusations of false teaching and could be discredited among the people, who would also prefer harsh punishment for proven criminals.

When Jesus bends down and starts to write in the sand, he might be seen as stalling for time. Yet, he has not been caught off guard in the past.

However, Jewish civil law had very strict conditions under which adultery was punishable by execution. It required that those accused of adultery should be caught in the act (Numbers 5: 13). Rabbi Samuel says: ‘In the case of adulterers, they [the witnesses] must have seen them in the posture of adulterers.’ Another Talmudic scholar says: ‘[It is not just an issue] of their having seen the couple in a “compromising situation,” for example, coming from a room in which they were alone, or even lying together on the same bed. The actual physical movements of the couple must have been capable of no other explanation, and the witnesses must have seen exactly the same acts at exactly the same time, in the presence of each other, so that their depositions would be identical in every respect.’

But the law also demanded that both parties should be brought forward and prosecuted (Deuteronomy 22: 22). Well, it does take two to commit adultery.

If the woman has been caught in adultery, then where is the man? The whole story could have been fabricated. Perhaps the woman has been set up so she can be used to discredit Jesus. Did one of them solicit her, and then others burst in on a pre-arranged signal, let the man go and drag the unfortunate woman before Jesus?

If so, then they too are accessories to the crime and guilty of adultery themselves.

What did Jesus write in the sand? According to several later manuscripts, verse 8 includes the words: ‘he wrote the sins of each of them’ (see Jeremiah 17: 13). But most readings leave us not knowing. Yet, whatever he wrote did not set them back in their intentions, for they kept on questioning him.

So, despite the popular dramatised portrayal of this story, what Jesus said to them is more important than what he wrote on the ground (see verse 7b): Let him who is without sin cast the first stone.

As the men slowly slip away, the woman is left looking at Jesus, and the crowd is still looking on. She has been publicly humiliated, she has been in danger of losing her life, and now her accusers have faded away while she is left embarrassingly in front of Jesus and in front of everyone else.

The response of Jesus to her is very different to the response she must have expected. She does not deny her sinfulness. She simply admits there is no-on there to condemn her. And neither does Jesus condemn her.

He does not say she has not sinned. He accepts her. He loves her. He simply requests that she should sin no more. She makes no apology, and he expects none. This is not about apologies. This is about divine forgiveness, and she receives it and receives the gift of life.

In a real sense, this woman is each and every one of us. We too receive the unrestrained mercy of Christ.

The woman has sinned, she makes no effort to deny or conceal this, and she stands humbly before Christ. Subsequently he extends to her the divine forgiveness that we are all in need of in our lives.

When we read Gospel stories, we often like to think we would behave like Jesus. We ask the WWJD question: ‘What Would Jesus Do?’ But when I read this story, I often find myself identifying both with the woman and with the people. So often I can feel I am being unfairly accused and unfairly judged by others … but if they really knew what was in my heart at times, what would they think of me? And so often I can rush to judgment about others without realising and accepting my own weaknesses, my innate faults, my own sinfulness.

It is right that we are not too quick to judge and it is certainly right that we do not put God to the test as the Pharisees tried to do to Jesus. But neither is it a matter of condoning wrongful behaviour, or turning a blind eye to sin – especially in our own lives. It is a matter of recognising our sinfulness and placing our humble trust in Christ before whom we must all be judged.

This woman places herself fully and completely at the mercy of God. The NRSV translation ‘Sir’ in verse 11 may appear like a polite Americanism. But it misses the potential that is in the original Greek of seeing her making a confession in Jesus as ‘Lord’ when she says: Οὐδείς, κύριε.

Let us then hide nothing from him but turn towards him with all our hearts for forgiveness and by our example encourage others to do the same.

How do I respond when other people come to me with gossip and stories about the sins or lifestyle of others?

Are there some people who find forgiveness difficult to receive in the Church?

In many modern translations, this passage appears to say nothing about the woman’s faith. Do you think there is a necessary connection between faith and the assurance of God’s forgiveness?

What does Jesus write in the sand? … a heart in the sand in Bray, Co Wicklow (Photograph: Patrick Comerford, 2024)

Today’s Prayers (Monday 7 April 2025):

The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Healthcare in Bangladesh.’ This theme was introduced yesterday with a Programme Update by Suvojit Mondal, Programme Director for the Church of Bangladesh Community Healthcare Programme in Dhaka.

The USPG Prayer Diary today (Monday 7 April 2025, World Health Day) invites us to pray:

Pray for the continued success and outreach of the Church of Bangladesh Community Healthcare Programme, as it strives to reach the most marginalised communities, ensuring they receive the medical care and support they need.

The Collect:

Most merciful God,
who by the death and resurrection of your Son Jesus Christ
delivered and saved the world:
grant that by faith in him who suffered on the cross
we may triumph in the power of his victory;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post Communion Prayer:

Lord Jesus Christ,
you have taught us
that what we do for the least of our brothers and sisters
we do also for you:
give us the will to be the servant of others
as you were the servant of all,
and gave up your life and died for us,
but are alive and reign, now and for ever.

Additional Collect:

Gracious Father,
you gave up your Son
out of love for the world:
lead us to ponder the mysteries of his passion,
that we may know eternal peace
through the shedding of our Saviour’s blood,
Jesus Christ our Lord.

Yesterday’s Reflection

Continued Tomorrow

Saint Mary Magdalene at Easter … a sculpture by Mary Grant at the west door of Lichfield Cathedral (Photograph: Patrick Comerford)

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org

Daily prayer in Lent with early English saints: 38, 22 March 2024, Saint Gilbert of Sempringham

The seal of the Master of Sempringham, depicting Saint Gilbert

Patrick Comerford

Passiontide – the last two weeks of Lent – began last Sunday, the Fifth Sunday in Lent (Lent V), also known as Passion Sunday (17 March 2024).

Throughout Lent this year, I am taking time each morning to reflect on the lives of early, pre-Reformation English saints commemorated in Common Worship.

Before today begins, I am taking some quiet time this morning to give thanks for life and love, for reflection, prayer and reading in these ways:

1, A reflection on an early, pre-Reformation English saint;

2, today’s Gospel reading;

3, a prayer from the USPG prayer diary.

When Saint Gilbert died in 1189 at the age of 106, there were nine double monasteries in England

Early English pre-Reformation saints: 38, Saint Gilbert of Sempringham

Saint Gilbert of Sempringham (1189), founder of Gilbertine Order, is remembered in Common Worship on 4 February.

Gilbert was born in 1083 in Sempringham, near Bourne, in Lincolnshire, the son of the squire, and became the parish priest in 1131. He encouraged the vocation of seven women of the town and formed them into a company of lay sisters. A group of lay brothers was also formed and they all kept the Benedictine Rule.

Gilbert was unsuccessful in his bid to obtain pastoral guidance from Cîteaux for the incipient communities and they came under the ambit of Augustinian canons, with Gilbert becoming the Master.

At Gilbert’s death in 1189, aged 106, there were nine double monasteries in England and four of male canons only. It was the only purely English monastic foundation before the Dissolution of the Monasteries in the sixteenth century.

Saint Gilbert of Sempringham depicted at Brothertoft, near Boston, Lincolnshire (Photograph: Dave Hitchborne / CC BY-SA 2.0

John 10: 31-42 (NRSVA):

31 The Jews took up stones again to stone him. 32 Jesus replied, ‘I have shown you many good works from the Father. For which of these are you going to stone me?’ 33 The Jews answered, ‘It is not for a good work that we are going to stone you, but for blasphemy, because you, though only a human being, are making yourself God.’ 34 Jesus answered, ‘Is it not written in your law, “I said, you are gods”? 35 If those to whom the word of God came were called “gods” – and the scripture cannot be annulled – 36 can you say that the one whom the Father has sanctified and sent into the world is blaspheming because I said, “I am God’s Son”? 37 If I am not doing the works of my Father, then do not believe me. 38 But if I do them, even though you do not believe me, believe the works, so that you may know and understand that the Father is in me and I am in the Father.’ 39 Then they tried to arrest him again, but he escaped from their hands. 40 He went away again across the Jordan to the place where John had been baptizing earlier, and he remained there. 41 Many came to him, and they were saying, ‘John performed no sign, but everything that John said about this man was true.’ 42 And many believed in him there.

The Gothic ruins of 18th century Saint Andrew’s Church, on the site of a 13th century Gilbertine church (1205-1215) in Bishopthorpe, near York (Photograph: Patrick Comerford, 2023)

Today’s Prayers (Friday 22 March 2024):

The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Lent Reflection: True repentance is the key to Christian Freedom.’ This theme was introduced on Sunday by the Revd Dr Simon Ro, Dean of Graduate School of Theology at Sungkonghoe (Anglican) University, Seoul, Korea.

The USPG Prayer Diary today (22 March 2024, World Water Day) invites us to pray in these words:

Oh Lord, giver of all. We pray for fresh, clean water for all people around the world. Guide us to use your water wisely and well, ensuring that all your creation can share in your provision.

The Collect:

Most merciful God,
who by the death and resurrection of your Son Jesus Christ
delivered and saved the world:
grant that by faith in him who suffered on the cross
we may triumph in the power of his victory;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post-Communion Prayer:

Lord Jesus Christ,
you have taught us
that what we do for the least of our brothers and sisters
we do also for you:
give us the will to be the servant of others
as you were the servant of all,
and gave up your life and died for us,
but are alive and reign, now and for ever.

Additional Collect:

Gracious Father,
you gave up your Son
out of love for the world:
lead us to ponder the mysteries of his passion,
that we may know eternal peace
through the shedding of our Saviour’s blood,
Jesus Christ our Lord.

Yesterday: Saint Thomas Becket

Tomorrow: Saint Hugh of Lincoln

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org

Daily prayer in Lent with early English saints: 36, 20 March 2024, Saint Aelred of Rievaulx

Saint Aelred of Rievaulx, frontispiece of John Henry Newman’s ‘Lives of the English Saints’ (1845)

Patrick Comerford

Passiontide – the last two weeks of Lent – began on Sunday, the Fifth Sunday in Lent (Lent V), also known as Passion Sunday (17 March 2024). Today is the Spring Equinox (20 March), and today the Calendar of the Church of England in Common Worship remembers Saint Cuthbert of Lindisfarne.

Throughout Lent this year, I am taking time each morning to reflect on the lives of early, pre-Reformation English saints commemorated in Common Worship.

Before today begins, I am taking some quiet time this morning to give thanks for life and love, for reflection, prayer and reading in these ways:

1, A reflection on an early, pre-Reformation English saint;

2, today’s Gospel reading;

3, a prayer from the USPG prayer diary.

Saint Aelred of Rievaulx in an icon by Brother Robert Lentz OFM

Early English pre-Reformation saints: 36, Saint Aelred of Rievaulx

Saint Aelred of Hexham, Abbot of Rievaulx, is remembered in Common Worship on 12 January. He was born at Hexham in 1109, the son of Eilaf, a Saxon priest. After spending some years in the court of King David of Scotland he entered the newly-founded Cistercian abbey at Rievaulx, near Helmsley in Yorkshire, ca 1133.

Rievaulx Abbey was the first Cistercian monastery in the north of England, founded in 1132 by 12 monks from Clairvaux Abbey. Its remote location was well suited to the Cistercian ideals of a strict life of prayer and self-sufficiency with little contact with the outside world. Rievaulx Abbey remained one of the great abbeys in England until it was seized in 1538 at the Dissolution of the Monasteries.

Aelred became Abbot of Revesby in Lincolnshire in 1143. He returned to Rievaulx four years later to become abbot and to spend the remainder of his life. He was profoundly influential through his spiritual writings, which he began at the request of Saint Bernard of Clairvaux, the two having a similar approach to the spiritual life. Because of this, Aelred was often called ‘the Bernard of the North’.

His most famous work is The Mirror of Charity; On Spiritual Friendship is a Christianised version of Cicero’s De amicitial. Aelred also wrote lives of Saint Ninian and of Edward the Confessor, a rule for recluses and a genealogy of the kings of England. His correspondence and his work on Saint Cuthbert have been lost. He died at Rievaulx on 12 January 1167.

Rievaulx Abbey was founded in 1132, the first Cistercian monastery in the north of England (Photograph: English Heritage)

John 8: 31-42 (NRSVA):

31 Then Jesus said to the Jews who had believed in him, ‘If you continue in my word, you are truly my disciples; 32 and you will know the truth, and the truth will make you free.’ 33 They answered him, ‘We are descendants of Abraham and have never been slaves to anyone. What do you mean by saying, “You will be made free”?’

34 Jesus answered them, ‘Very truly, I tell you, everyone who commits sin is a slave to sin. 35 The slave does not have a permanent place in the household; the son has a place there for ever. 36 So if the Son makes you free, you will be free indeed. 37 I know that you are descendants of Abraham; yet you look for an opportunity to kill me, because there is no place in you for my word. 38 I declare what I have seen in the Father’s presence; as for you, you should do what you have heard from the Father.’

39 They answered him, ‘Abraham is our father.’ Jesus said to them, ‘If you were Abraham’s children, you would be doing what Abraham did, 40 but now you are trying to kill me, a man who has told you the truth that I heard from God. This is not what Abraham did. 41 You are indeed doing what your father does.’ They said to him, ‘We are not illegitimate children; we have one father, God himself.’ 42 Jesus said to them, ‘If God were your Father, you would love me, for I came from God and now I am here. I did not come on my own, but he sent me.’

‘Abraham is our father’ (John 8: 39) … ‘Abraham, our Father in Faith,’ by Sean Rice (1931-1997), in Liverpool Cathedral (Photograph: Patrick Comerford)

Today’s Prayers (Wednesday 20 March 2024):

The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Lent Reflection: True repentance is the key to Christian Freedom.’ This theme was introduced on Sunday by the Revd Dr Simon Ro, Dean of Graduate School of Theology at Sungkonghoe (Anglican) University, Seoul, Korea.

The USPG Prayer Diary today (20 March 2024) invites us to pray in these words:

Let us pray for husbands and fathers. May they have the compassion and steadfastness of Joseph and know courage and joy in the face of challenge.

The Collect:

Almighty God,
who called your servant Cuthbert from following the flock
to follow your Son and to be a shepherd of your people:
in your mercy, grant that we, following his example,
may bring those who are lost home to your fold;
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:

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 Cuthbert and all your saints
in the eternal banquet of Jesus Christ our Lord.

Yesterday: Saint William of York

Tomorrow: Saint Thomas Becket

Saint Cuthbert of Lindisfarne depicted in a window of the Church of All Saints Pavement, York … he is remembered in Common Worship on 20 January (Photograph: Patrick Comerford)

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org

Daily prayer in Lent with early English saints: 34, 18 March 2024, Saint Anselm of Canterbury

Saint Anselm depicted in Westminster Cathedral (Photograph: Patrick Comerford)

Patrick Comerford

Passiontide – the last two weeks of Lent – began yesterday, the Fifth Sunday in Lent (Lent V), also known as Passion Sunday. Today, the Calendar of the Church of England in Common Worship remembers the life of Saint Cyril (386), Bishop of Jerusalem, Teacher of the Faith.

Throughout Lent this year, I am taking time each morning to reflect on the lives of early, pre-Reformation English saints commemorated in the Calendar of the Church of England in Common Worship.

Today, I am remembering that it is two years today since I suffered a stroke in Milton Keynes on 18 March 2022. But, before today begins, I am taking some quiet time this morning to give thanks for life and love, for reflection, prayer and reading in these ways:

1, A reflection on an early, pre-Reformation English saint;

2, today’s Gospel reading;

3, a prayer from the USPG prayer diary.

Saint Anselm depicted in the window above the High Altar in Saint Dunstan-in-the-West Church, Fleet Street, London (Photograph: Patrick Comerford, 2024)

Early English pre-Reformation saints: 34, Saint Anselm of Canterbury

Saint Anselm (1109) of Canterbury is remembered in Common Worship on 21 April as Abbot of Le Bec, Archbishop of Canterbury and Teacher of the Faith, 1109.

Saint Anselm was born in Aosta, northern Italy, in 1033. As a young man, he left home and travelled north, visiting many monasteries and other centres of learning. One of his visits was to the abbey of Le Bec, where he met Lanfranc, who advised him to embrace monastic life.

Anselm had a powerful and original mind and, during his 34 years at Bec (as monk, prior and finally abbot), he taught many others and wrote theological, philosophical and devotional works.

When Lanfranc died Anselm was made Archbishop of Canterbury and had to subordinate his scholarly work to the needs of the diocese and nation. When Queen Matilda, wife of King Henry I, founded the Priory of the Holy Trinity, also known as Christchurch Aldgate, for the Austin canons or Black Canons ca 1108, she was advised and helped by Saint Anselm.

Twice he endured exile for championing the rights of the Church against the authority of the king. But, despite his stubbornness, intellectual rigour, and personal austerity, he was admired by the Norman nobility as well as much loved by his monks. He died in 1109.

Saint Anselm (third from left), with Archbishop Lanfranc, Saint Dunstan and Archbishop Langton depicted in the window above the High Altar in Saint Dunstan-in-the-West Church, Fleet Street, London (Photograph: Patrick Comerford, 2024)

John 8: 1-11 (NRSVA):

1 Jesus went to the Mount of Olives. 2 Early in the morning he came again to the temple. All the people came to him and he sat down and began to teach them. 3 The scribes and the Pharisees brought a woman who had been caught in adultery; and making her stand before all of them, 4 they said to him, ‘Teacher, this woman was caught in the very act of committing adultery. 5 Now in the law Moses commanded us to stone such women. Now what do you say?’ 6 They said this to test him, so that they might have some charge to bring against him. Jesus bent down and wrote with his finger on the ground. 7 When they kept on questioning him, he straightened up and said to them, ‘Let anyone among you who is without sin be the first to throw a stone at her.’ 8 And once again he bent down and wrote on the ground. 9 When they heard it, they went away, one by one, beginning with the elders; and Jesus was left alone with the woman standing before him. 10 Jesus straightened up and said to her, ‘Woman, where are they? Has no one condemned you?’ 11 She said, ‘No one, sir.’ And Jesus said, ‘Neither do I condemn you. Go your way, and from now on do not sin again.’

‘Let anyone among you who is without sin be the first to throw a stone’ (John 8: 7) … rocks, stone and pebbles on the shoreline at Robin Hood’s Bay, Yorkshire (Photograph: Patrick Comerford, 2024)

Today’s Prayers (Monday 18 March 2024):

The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Lent Reflection: True repentance is the key to Christian Freedom.’ This theme was introduced yesterday by the Revd Dr Simon Ro, Dean of Graduate School of Theology at Sungkonghoe (Anglican) University, Seoul, Korea.

The USPG Prayer Diary today (18 March 2024) invites us to pray reflecting on these words:

As yesterday was Saint Patrick’s Day, let us pray for the Church of Ireland and give thanks for the life and legacy of Saint Patrick.

The Collect:

Most merciful God,
who by the death and resurrection of your Son Jesus Christ
delivered and saved the world:
grant that by faith in him who suffered on the cross
we may triumph in the power of his victory;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post-Communion Prayer:

Lord Jesus Christ,
you have taught us
that what we do for the least of our brothers and sisters
we do also for you:
give us the will to be the servant of others
as you were the servant of all,
and gave up your life and died for us,
but are alive and reign, now and for ever.

Additional Collect:

Gracious Father,
you gave up your Son
out of love for the world:
lead us to ponder the mysteries of his passion,
that we may know eternal peace
through the shedding of our Saviour’s blood,
Jesus Christ our Lord.

Collect on the Eve of Joseph of Nazareth:
God our Father,
who from the family of your servant David
raised up Joseph the carpenter
to be the guardian of your incarnate Son
and husband of the Blessed Virgin Mary:
give us grace to follow him
in faithful obedience to your commands;
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: Saint Osmund of Salisbury

Tomorrow: Saint William of York

The ‘Site of the Priory of the Holy Trinity Founded 1108’ in London, founded by Queen Matilda with the advice and help of Saint Anselm (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

A blessing in the Chapel of the John Radcliffe Hospital, Oxford, seen shortly after my stroke two years ago (Photograph: Patrick Comerford, 2022)

Daily prayer in Lent with early English saints: 15, 28 February 2024, Saint Hilda of Whitby

Saint Hilda (614-680), the founding Abbess of Whitby, depicted in a window in Saint Mary’s Church, Whitby (Photograph: Patrick Comerford, 2023)

Patrick Comerford

The Season of Lent began earlier this month on Ash Wednesday (14 February 2024), and this week began with the Second Sunday in Lent (Lent II, 25 February 2024).

Throughout Lent this year, I am taking time each morning to reflect on the lives of early, pre-Reformation English saints commemorated in Common Worship.

Before this day begins, I am taking some quiet time this morning for reflection, prayer and reading in these ways:

1, A reflection on an early, pre-Reformation English saint;

2, today’s Gospel reading;

3, a prayer from the USPG prayer diary.

Whitby Abbey played a crucial role as the venue for the Synod of Whitby in the year 664 (Photograph: Patrick Comerford, 2023)

Early English pre-Reformation saints: 15, Saint Hilda of Whitby

Saint Hilda of Whitby is commemorated in Common Worship on 19 November. She was born in the year 614 of the royal house of Northumbria and was baptised in York at the age of 12 by Saint Paulinus. Encouraged by Saint Aidan of Lindisfarne, she became a religious at the age of 33.

She established monasteries first at Hartlepool and two years later at Whitby. This house became a great centre of learning and was the meeting-place for the important Synod of Whitby in the year 664 at which it was decided to adopt the Roman tradition in preference to Celtic customs.

Although Hilda was a Celt in religious formation, she played a crucial rôle in reconciling others of that tradition to the decision of the Synod of Whitby. She is also remembered as a great educator, exemplified in her nurturing of Cædmon’s gift of vernacular song. She died on 17 November 680.

Cædmon, who was encouraged by Saint Hilda, is commemorated with a cross in Saint Mary’s churchyard in Whitby (Photograph: Patrick Comerford, 2023)

Matthew 20: 17-28 (NRSVA):

17 While Jesus was going up to Jerusalem, he took the twelve disciples aside by themselves, and said to them on the way, 18 ‘See, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and scribes, and they will condemn him to death; 19 then they will hand him over to the Gentiles to be mocked and flogged and crucified; and on the third day he will be raised.’

20 Then the mother of the sons of Zebedee came to him with her sons, and kneeling before him, she asked a favour of him. 21 And he said to her, ‘What do you want?’ She said to him, ‘Declare that these two sons of mine will sit, one at your right hand and one at your left, in your kingdom.’ 22 But Jesus answered, ‘You do not know what you are asking. Are you able to drink the cup that I am about to drink?’ They said to him, ‘We are able.’ 23 He said to them, ‘You will indeed drink my cup, but to sit at my right hand and at my left, this is not mine to grant, but it is for those for whom it has been prepared by my Father.’

24 When the ten heard it, they were angry with the two brothers. 25 But Jesus called them to him and said, ‘You know that the rulers of the Gentiles lord it over them, and their great ones are tyrants over them. 26 It will not be so among you; but whoever wishes to be great among you must be your servant, 27 and whoever wishes to be first among you must be your slave; 28 just as the Son of Man came not to be served but to serve, and to give his life a ransom for many.’

The Synod of Whitby was called in 664 to resolve differences, including the calculation of the date of Easter (Photograph: Patrick Comerford, 2023)

Today’s Prayers (Wednesday 28 February 2024):

The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Lent Reflection: Freedom in Christ.’ This theme was introduced on Sunday by the Revd Bianca Daébs (Igreja Episcopal Anglicana do Brasil).

The USPG Prayer Diary today (28 February 2024) invites us to pray in these words:

Thank you for our Salvation in Christ, and thank you Father, for the freedom we have in him.

The Collect:

Almighty God,
you show to those who are in error the light of your truth,
that they may return to the way of righteousness:
grant to all those who are admitted
into the fellowship of Christ’s religion,
that they may reject those things
that are contrary to their profession,
and follow all such things as are agreeable to the same;
through our Lord 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:

Almighty God,
you see that we have no power of ourselves to help ourselves:
keep us both outwardly in our bodies,
and inwardly in our souls;
that we may be defended from all adversities
which may happen to the body,
and from all evil thoughts which may assault and hurt the soul;
through Jesus Christ our Lord.

Additional Collect:

Almighty God,
by the prayer and discipline of Lent
may we enter into the mystery of Christ’s sufferings,
and by following in his Way
come to share in his glory;
through Jesus Christ our Lord.

Yesterday’s Reflection: Saint Etheldreda, Abbess of Ely

Tomorrow: Saint Cuthbert of Lindisfarne

Whitby Abbey was suppressed in 1539 at the dissolution of the monastic houses (Photograph: Patrick Comerford, 2023)

Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org

Three churches, three pubs and some episcopal ruins by the river in Bishopthorpe

The Gothic ruins of 18th century Saint Andrew’s Church, on the site of a 13th century church in Bishopthorpe (Photograph: Patrick Comerford, 2023)

Patrick Comerford

During our visit to Bishopthorpe, south of York, we took time to see Bishopthorpe Palace, the official residence of the Archbishop of York, to see the village churches and pubs, and to walk along the banks of the River Ouse.

Saint Andrew’s Church was first built ca 1205-1215, probably by the Gilbertine monks of York, whose priory at Fishergate was also known as Saint Andrew’s. The church was built in Bishopthorpe in the Early English style of architecture and was cruciform in shape, with a central tower and two bells.

The Priory of Saint Andrew was founded in York in 1202 by Hugh Murdoc, who endowed it with rents and land in the village of Bishopthorpe. The village was known by several names, including Thorpe Saint Andrew, and then later Andrewthorpe.

The name of Bishopthorpe was not used until Walter de Gray, Archbishop of York, bought lands in this village owned by the Priory and monks of Saint Andrew’s. Archbishop de Gray built his palace there. Ever since it has been the palace of the Archbishops of York and the village has also been known as Bishopthorpe.

John Sharpe, Archbishop of York in 1691-1714, erected a gallery in Saint Andrew’s Church in 1700, and the choir and chancel were repaired and beautified in 1707.

The church built by Archbishop Drummond was too close to the River Ouse and was regularly flooded (Photograph: Patrick Comerford, 2023)

However, the mediaeval church was in very poor condition by 1768, and its foundations had been eroded by the River Ouse. The church was demolished on the orders of Archbishop Robert Hay Drummond, and only its foundations retained.

Archbishop Drummond commissioned the architect Thomas Atkinson to design a new church on the site of the original church. Atkinson’s church was largely built of brick, and retained the earlier cruciform plan. Its windows were relocated from the chapel at Cawood Castle, and their glass was designed by William Wailes.

But this church was still too close to the River Ouse and it too was regularly flooded. Archbishop Edward Venables-Vernon-Harcourt paid £2,000 to replace the roof and floor in 1842, a south vestry was added, and porches were added to each transept.

Archbishop Harcourt also built a stone wall on the riverbank to reduce the risk of floods. Gas lighting was added in 1868, a new organ was installed in 1870, and the pews were replaced in 1872.

The church was built of brick, covered in Magnesian Limestone. It was in the Gothic style, including a Tudor-style central doorway, with a three-light pointed window above. However, the new church was built entirely of brick, the walls were only 14 inches thick.The church suffered a further major flood in 1892, and it was decided to build a new Saint Andrew’s Church, away from the river.

The third Saint Andrew’s Church in Bishopthorpe was built away from the River Ouse in 1898-1899 (Photograph: Patrick Comerford, 2023)

The new church was built in 1888-1899, and the old church was largely demolished, with just the west front retained. Other than the west front, the foundations of the nave, transepts and chancel survive, as does the head of one window.

The third Saint Andrew’s Church in Bishopthorpe was built away from the River Ouse in 1898-1899 on Back Lane, now known as Church Lane, and the tower was added in 1903. The church was designed by the church architect Charles Hodgson Fowler (1840-1910), who began his career as an apprentice of Sir George Gilbert Scott.

The Early English piscina from the earlier church was found in the old Churchyard in 1895 by Canon John Robert Keble, Vicar of Bishopthorpe in 1891-1903, and is now built into the sanctuary of the present church.

The new church was consecrated by Archbishop William Maclagan on Saint James’ Day 25 July 1899. Incumbents in the 20th century included Canon Mark Green (1917-2009), who was Vicar of Bishopthorpe (1964-1972), before becoming Bishop of Aston (1972-1982).

A large red granite cross marks the grave of Archbishop William Thomson of York (Photograph: Patrick Comerford, 2023)

The ruins of the earlier, 18th century Saint Andrew’s Church in Bishopthorpe still stand south of the village, close to the banks of the River Ouse and Bishopthorpe Palace. A large red granite cross marks the grave of Archbishop William Thomson of York who died on Christmas Day 1890.

The ruin was listed Grade II in 1985.

The present Methodist Church in Bishopthorpe opened in 1899, replacing an earlier Methodist chapel built in 1833.

The present Methodist Church in Bishopthorpe opened in 1899 (Photograph: Patrick Comerford, 2023)

Bishopthorpe is close to the River Ouse, and has a population of about 3,200. In recent decades, the village has effetively become a commuting suburb of York, but it retains its individual identiry and charm.

As well as these three churches – the present Saint Andrew’s, the ruined Saint Andrew’s, and the Methodist church – there are three pubs in the village: the Ebor Inn (previously the Brown Cow) takes its name from Eboracum, the Roman name for York; the Marcia was previously known as the Grey Mare; and the Woodman is both a restaurant and pub.

We called into the Woodman as our afternoon visit to Bishopthorpe came to an end, and received a warm welcome before heading back to York.

The Woodman was a welcome stop at the end of walking about Bishopthorpe (Photograph: Patrick Comerford, 2023)

Daily prayers in Ordinary Time with USPG: (114) 19 September 2023

‘Together we can be a mighty river of justice and peace’ … a peaceful walk by the River Nidd in Knaresborough (Photograph: Patrick Comerford, 2023)

Patrick Comerford

We are in Ordinary Time in the Church Calendar, and the week began with the Fifteenth Sunday after Trinity (Trinity XV, 17 September 2023). We are also in the Season of Creation.

The Calendar of the Church of England today recalls the life and witness of Theodore of Tarsus (690), Archbishop of Canterbury. Before today begins (19 September 2023), I am taking some time this morning for prayer and reflection.

This week, I am reflecting each morning in these ways:

1, Reflecting on a theme in this Season of Creation, the annual Christian celebration to pray and respond together to the cry of Creation;

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

3, a prayer from the USPG prayer diary.

The theme of the Season of Creation this year is ‘Let Justice and Peace Flow’

A mighty torrent can move mountains:

The Season of Creation is the annual Christian celebration to pray and respond together to the cry of Creation: the ecumenical family around the world unites to listen and care for our common home, the Oikos of God.

The Season of Creation began on 1 September, the World Day of Prayer for the Care of Creation, and it ends on 4 October, the Feast of Saint Francis of Assisi, the patron saint of ecology beloved by many Christian denominations.

Each year, the Season of Creation Ecumenical Steering Committee proposes a theme for the Season of Creation. This year, the theme is ‘Let Justice and Peace Flow,’ and the symbol is ‘A Mighty River’.

Our individual actions during the Season of Creation are important. Celebrating creation, taking part in clean-ups, planting trees, and reducing our carbon footprint are some of the immediate actions we can take.

We must also recognise that as we need a mighty movement of justice, individual actions are no longer enough. Justice also includes paying historic debts. At a global level, nations with power and wealth have a duty to deal justly and honestly with communities that suffer most from the climate and ecological crises. They have not dealt righteously with their less wealthy neighbours in global forums. They have not fulfilled their promises of financing the losses and damages that vulnerable communities are suffering from, or funding necessary biodiversity initiatives in less wealthy nations, nor have they made the necessary sacrifices to stay below 1.5 degrees Celsius global warming.

Nevertheless, Global South nations, working together for more than 30 years, managed to win a victory at COP27 in making wealthier nations realise their moral duty to provide financing for loss and damage.

The recent decisions at COP15 to preserve biodiversity are also hopeful and require similar perseverance. The new UN Treaty on Oceans marks a historic moment for protecting marine biodiversity in international waters, adding to the hope of more persistent global responses to the climate crisis. These victories have been achieved by those with less power working together.

Together we can be a mighty river of justice and peace, that brings new life to earth and future generations, a river that can move the mountains of injustice.

Find out more about the Season of Creation HERE.

‘Our individual actions during the Season of Creation are important’ … street art in Coventry (Photograph: Patrick Comerford, 2013)

Luke 7: 11-17 (NRSVA):

11 Soon afterwards he went to a town called Nain, and his disciples and a large crowd went with him. 12 As he approached the gate of the town, a man who had died was being carried out. He was his mother’s only son, and she was a widow; and with her was a large crowd from the town. 13 When the Lord saw her, he had compassion for her and said to her, ‘Do not weep.’ 14 Then he came forward and touched the bier, and the bearers stood still. And he said, ‘Young man, I say to you, rise!’ 15 The dead man sat up and began to speak, and Jesus gave him to his mother. 16 Fear seized all of them; and they glorified God, saying, ‘A great prophet has risen among us!’ and ‘God has looked favourably on his people!’ 17 This word about him spread throughout Judea and all the surrounding country.

Today’s Prayer:

The theme this week in ‘Pray With the World Church,’ the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Let Justice and Peace Flow.’ This theme was introduced on Sunday.

The USPG Prayer Diary today (19 September 2023) invites us to reflect in these words:

Let us pray for all who are teaching us to care for creation and for the growing realisation we must all work together to care for Earth.

The Collect:

God, who in generous mercy sent the Holy Spirit
upon your Church in the burning fire of your love:
grant that your people may be fervent
in the fellowship of the gospel
that, always abiding in you,
they may be found steadfast in faith and active in service;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post Communion Prayer:

Keep, O Lord, your Church, with your perpetual mercy;
and, because without you our human frailty cannot but fall,
keep us ever by your help from all things hurtful,
and lead us to all things profitable to our salvation;
through Jesus Christ our Lord.

Yesterday’s Reflection

Continued Tomorrow</b>

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