Christ Church, Stantonbury, is the parish church for Stantonbury and Bradville and is part of the Stantonbury Ecumenical Partnership (Photograph: Patrick Comerford, 2025)
Patrick Comerford
I was in Holy Trinity Church, Old Wolverton, earlier today at a lunchtime meeting of clergy in the Milton Keynes area. This was our first meeting after the busy time of Christmas, New Year and Epiphany. Originally, the meeting was arranged to make place in Christ Church, Stantonbury, but the venue was changed at the last time.
This would have been my first time to visit Christ Church, which is based on the Stantonbury Campus in North Milton Keynes. Rather than miss the opportunity of a first-time visit to the church this, I decided to visit Stantonbury yesterday to see Christ Church and to search for the nearby ruins of the earlier Saint Peter's Church,
Christ Church is the parish church for Stantonbury and Bradville and is part of the Stantonbury Ecumenical Partnership, a group of six congregations in the north-east area of the city of Milton Keynes.
When Milton Keynes was designated as a new town, the Church of England, the Baptist Union and the Methodist Church had a common vision to work together in the new area. Christ Church was set up as the first Local Ecumenical Project (LEP) in Milton Keynes, enabling the three denominations to worship, work and plan together right from the start. The United Reformed Church joined as a sponsoring denomination a little later.
The first service was held in the Community House in Stantonbury on Easter Day 1975. By the end of the year the fellowship had moved to its present location on the Stantonbury Campus – although the building was not officially opened until February 1976. In those early years, the building was also home to the local Roman Catholic congregation, and they shared a monthly evening worship service together.
In 1982, the seven worshipping congregations in that north-east part of Milton Keynes formed the Stantonbury Ecumenical Parish, now the Stantonbury Ecumenical Partnership.
An extension to the building was opened at Easter 1990, providing for the first time a purpose-built sanctuary and baptistry, alongside the existing community hall.
The partnership involves four denominations – Anglican, Baptist, Methodist, and United Reformed Church. But the members come from a diversity of backgrounds and worship together, and a wide variety of community and Christian groups use the building extensively throughout the week.
thrist Church, Stantonbury, moved to its present location at the end of 1975 and building was officially opened in February 1976 (Photograph: Patrick Comerford, 2025)
Stantonbury is about 3.2 km (2 miles) north of Central Milton Keynes, between Great Linford and Wolverton, and south of Oakridge Park. It is largely residential, and includes two secondary schools, Stantonbury School and the Webber Independent School, a theatre, a leisure centre with a 25 metre swimming pool and an all-weather athletics track. Webber Independent School was named in honour of the urban designer Melvin M Webber (1920-2006), who was described by the architect Derek Walker as the ‘father of the city’ of Milton Keynes.
The name comes from Stanton-, referring to Old English for a stone-built farmstead, and -bury, referring to the Barri or Barry family who owned the land in 1235. The original Stantonbury is a deserted mediaeval village now known as Stanton Low, and the name Stantonbury has become the name of the modern district at the heart of the civil parish, which includes Stantonbury itself and the districts of Bancroft and Bancroft Park, Blue Bridge, Bradville and Linford Wood. The population of the parish of Stantonbury grew from 19 at the 1971 census to 3,938 in 1981, 9,010 in 2001 and 10,084 in 2011.
Modern Stantonbury lies on land historically known as Stanton High. Stanton Low lies near the River Great Ouse and is the deserted village of historic Stantonbury, one of the rural Buckinghamshire villages that were included in the area designated in 1967 to become Milton Keynes. Today it is an uninhabited agricultural area near the river. Little if anything remains of the deserted village other than the ruins of the parish church of Saint Peter, and I hope to describe Saint Peter's in a separate posting on another day. The ruins of a Roman villa discovered there in the late 1950s were completely destroyed by gravel extraction.
The foundations of a Romano-British farm known as Bancroft Roman Villa are in what is now the North Loughton Park, overlooking the Shenley Brook. Rescue excavations in 1957 identified a group of perhaps four buildings, traces of a hypocaust and sherds of Iron Age pottery. A section of mosaic flooring recovered from the site is in the ‘guest services lounge’ in Central Milton Keynes shopping centre.
Blue Bridge is a small, mainly residential district near the West Coast Main Line and the Grand Union Canal, which separates it from Stonebridge. The ‘Blue Bridge’ (1834-1835), now restricted to pedestrian and cycle traffic, is one of the oldest bridges over the West Coast Main Line and is a Grade II listed structure.
Bradville district, between Bradwell, New Bradwell and Stantonbury itself, is mainly residential. Bradwell Windmill is a Grade II listed building. Linford Wood includes the ancient woodland that gives the district its name, was originally part of the Linford demesne. The district is known for high-tech industry, and is the site of a telecommunications tower, chosen for its high elevation.
Oakridge Park is a small district of private housing development, dating from about 2010.
Christ Church is a partnership supported by Anglicans, Baptists, Methodists, and the United Reformed Church (Photograph: Patrick Comerford, 2025)
The Revd Rev Phil Dunning is the minister at Christ Church, Stantonbury. He moved to Milton Keynes and started working with Christ Church and the Stantonbury Ecumenical Partnership in September 2024. He trained forthe ministry in Bristol and was the pastor of a Baptist church in Cardiff for the 20 years.
The Rev Canon Chi Okpala is the Team Rector in Stantonbury Ecumenical Partnership.
Today, Stantonbury Ecumenical Partnership includes six churches in the areas around Bradwell, New Bradwell, Stantonbury, Great Linford, Downs Barn and Willen. The partnership brings together the Anglican, Baptist, Methodist and United Reformed traditions, but welcomes people of all denominations and people still exploring the Christian faith.
There are six churches in the Partnership – some modern and some old. The four centuries-old churches are Saint Lawrence’s Church, Bradwell; Saint James’ Church, New Bradwell; Saint Andrew’s Church, Great Linford; and Saint Mary Magdalene Church, Willen; the two modern buildings are Cross and Stable Church, Downs Barn, and Christ Church, Stantonbury.
Canon Chi Okpala oversees Saint Andrew’s, Great Linford, Saint James’, New Bradwell, and Saint Mary Magdalene, Willen, with the support of the Revd Dr Sam Muthuveloe at Willen. The Revd Phil Dunning has pastoral responsibility for Christ Church, Stantonbury, Saint Lawrence’s, Bradwell, and Cross and Stable, Downs Barn, with support from Dr Muthuveloe at Downs Barn. In addition, the Revd Dave Haseldine, a Methodist, provides support at Saint Andrew’s, Great Linford.
After my first-ever visit to Christ Church, Stantonbury, I went in search of the ruins of Saint Peter’s Church and the deserted village of historic Stantonbury by the banks of the Great Ouse – but more about these on another evening, I hope.
• The congregation at Christ Church, Stantonbury, holds services at 10:30 am each Sunday and the services are livestreamed on its Facebook page.
Christ Church Stantonbury is one of six churches in the Stantonbury Ecumenical Partnership (Photograph: Patrick Comerford, 2025)
08 January 2025
Christ Church, Stantonbury,
an ecumenical partnership
in Milton Keynes, prepares
to mark its 50th anniversary
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Wolverton
Daily prayer in Christmas 2024-2025:
15, Wednesday 8 January 2025
Five loaves and two fish … ‘St Peter’s Harrogate Feeding Hungry People’ (Photograph: Patrick Comerford)
Patrick Comerford
We are still in the season of Christmas, which is a 40-day season and it did not end on Monday, on the Feast of the Epiphany (6 January), but continues until Candlemas or the Feast of the Presentation (2 February).
Later today, I hope to take part in a meeting of local clergy in the Milton Keynes area in Holy Trinity Church, Old Wolverton. In the evening, the choir at Saint Mary and Saint Giles Church in Stony Stratford resumes rehearsals after the Christmas and New Year recess. But, before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Five loaves and two fish in a motif on the railings of Saint Joseph’s Cathedral, Kuching (Photograph: Patrick Comerford, 2024)
Mark 6: 34-44 (NRSVA):
34 As he went ashore, he saw a great crowd; and he had compassion for them, because they were like sheep without a shepherd; and he began to teach them many things. 35 When it grew late, his disciples came to him and said, ‘This is a deserted place, and the hour is now very late; 36 send them away so that they may go into the surrounding country and villages and buy something for themselves to eat.’ 37 But he answered them, ‘You give them something to eat.’ They said to him, ‘Are we to go and buy two hundred denarii[a] worth of bread, and give it to them to eat?’ 38 And he said to them, ‘How many loaves have you? Go and see.’ When they had found out, they said, ‘Five, and two fish.’ 39 Then he ordered them to get all the people to sit down in groups on the green grass. 40 So they sat down in groups of hundreds and of fifties. 41 Taking the five loaves and the two fish, he looked up to heaven, and blessed and broke the loaves, and gave them to his disciples to set before the people; and he divided the two fish among them all. 42 And all ate and were filled; 43 and they took up twelve baskets full of broken pieces and of the fish. 44 Those who had eaten the loaves numbered five thousand men.
Communion vessels prepared for a celebration of the Eucharist (Photograph: Patrick Comerford)
Today’s Reflection:
In Saint Mark’s account of the feeding of the 5,000 (6: 34-44), which is the Gospel reading at the Eucharist today, we read: ‘Taking the five loaves and the two fish, he looked up to heaven, and blessed [he said the blessing] and broke the loaves, and gave them to his disciples to set before the people; and he divided the two fish among them all’ (Mark 6: 41-44, NRSVA).
Some years back, as I was preparing one Saturday to preside at the Parish Eucharist the next day, I found myself reflecting on the words we use in the Blessing of the Bread and Wine in the Eucharist in the light of a posting early that week on a Facebook group, ‘Episcopalians on Facebook’ by Dudley C McLean II.
He asked whether you have ever wondered what were the words of ‘the blessing’ said by Christ?
His curiosity is also stirred up when he reads the words of the institution of the Eucharist:
‘While they were eating, he took a loaf of bread, and after blessing it he broke it, gave it to them’ and ‘Then he took a cup, and after giving thanks he gave it to them, and all of them drank from it’ (Mark 14: 22-23, NRSVA).
Saint Luke provides a more comprehensive report on the institution of the Eucharist. His account involves two cups of wine and the loaf of bread.
The first cup begins the opening ceremony of the Passover meal (see Luke 22: 17). Here Jesus would have prayed:
‘Blessed are You, Lord our God, King of the Universe, Creator of the fruit of the vine.’
The first prayer is called Kiddush (Hebrew: קידוש) – literally ‘sanctification’ – a blessing said over wine to sanctify the Shabbat, Passover and other Jewish holidays.
The word refers too to a small repast on Shabbat or festival mornings after the prayer services and before the meal.
The Torah refers to two requirements concerning Shabbat and in particular the Passover: to keep it and to remember it. The celebration of the Feast of Passover each year commemorates the liberation of the people from slavery:
‘When the Lord brings you into the land … you shall keep this observance in this month. It shall serve for you as a sign on your hand and as a reminder on your forehead, so that the teaching of the Lord may be on your lips; for with a strong hand the Lord brought you out of Egypt. You shall keep this ordinance at its proper time from year to year’ (see Exodus 13: 5, 9-10).
The function of the first cup is to set apart, sanctify or make holy the celebration.
Then follows the Hamotzi or blessing over bread: ‘Blessed are you, Lord our God, King of the Universe, who brings forth bread from the earth.’
The bread is then broken and shared among those who are present.
The second cup follows after the second Kiddush or blessing over the wine: ‘Blessed are you, O Lord our God, King of the universe, creator of the fruit of the vine.’
In the Liturgy of the Church, the Eucharistic prayer is the pinnacle of the celebration, a memorial proclamation of praise and thanksgiving for God’s work of salvation, making it present for us at this moment. It is a proclamation in which the Body and Blood of Christ are made present by the power of the Holy Spirit and the people are joined to Christ in offering his sacrifice to the Father.
At the Preface, the priest extends his or her hands and says: ‘Lift up your hearts.’ This functions in the same way as the first cup or Kiddush at the Passover rite. Its purpose or significance includes the intention of gathering, and the priest concludes the Preface with the people singing or saying aloud, ‘Holy, holy, holy Lord ...’
The Eucharistic Prayer continues by recall God’s action in human history:
Blessed are you, Father,
the creator and sustainer of all things;
you made us in your own image,
male and female you created us;
even when we turned away from you,
you never ceased to care for us,
but in your love and mercy you freed us from the slavery of sin,
giving your only begotten Son to become man
and suffer death on the cross to redeem us;
he made there the one complete and all-sufficient sacrifice
for the sins of the whole world:
he instituted,
and in his holy Gospel commanded us to continue,
a perpetual memory of his precious death
until he comes again:
(Holy Communion 2, Eucharistic Prayer 1, Book of Common Prayer, the Church of Ireland).
Then follows the Hamotzi:
On the night that he was betrayed he took bread;
and when he had given thanks to you, he broke it,
and gave it to his disciples, saying …
What is missing are the actual words of the Hamotzi, ‘Blessed are you, O Lord our God, King of the Universe, who brings forth bread from the earth.’ Instead, we only see the priest raising the bread.
In the Kiddush of the second cup, we see similar actions and hear similar words:
In the same way, after supper he took the cup;
and when he had given thanks to you,
he gave it to them, saying …
Here again, the words of the Kiddush are missing, ‘Blessed are You, O Lord our God, King of the universe, creator of the fruit of the vine.’
At the time the Gospels were written, Jewish-born members of the Church would have known what was meant when they saw and heard ‘when he had given thanks to you,’ and understood these words as referring to prayers used at the Passover.
These words are implicit, and it was not necessary to spell them out.
The Gospel writes uses a literary deice known as incipit.
The term refers to the use of the opening line of a poem or song or haftarah, as an abbreviated way of referring to the entire song or haftarah.
For example, Christ’s words on the cross, Eloi, Eloi, lema sabachthani, ‘My God, my God, why have you forsaken me?’ (see Mark 15: 34, Matthew 27: 46), refer not just to the first verse of Psalm 22, but by pronouncing the incipit Christ invokes the entire psalm.
Dudley C McLean II pointed out in his posting five years ago that through 2,000 years of the Eucharist, the Church continues to omit the implicit and implied words used by Christ in his words of blessings over the Bread and the Cup before giving new meaning to them as his body and blood.’
Imagine, he suggested, if instead in the Eucharistic Liturgy we heard the priest say:
On the night that he was betrayed he took bread;
and when he had given thanks to you, he broke it,
and gave it to his disciples, saying …
On the night he was betrayed he took bread,
(the priest raises the bread and says)
Blessed are you, O Lord our God,
King of the Universe,
who brings forth bread from the earth.’
He broke it and gave it to his disciples, saying:
‘Take, eat,
this is my body which is given for you
Do this in remembrance of me.’
In the same way, after supper he took the cup;
(the priest then raises the cup and says)
‘Blessed are you, O Lord our God,
King of the Universe,
creator of the fruit of the vine.’
and when he had given thanks to you,
he gave it to them, saying …
Drink this, all of you,
for this is my blood of the new covenant
which is shed for you and for many
for the forgiveness of sins.
Do this, as often as you drink it,
in remembrance of me.
Of course, he points out, although the words of the prayers of blessings, the Hamotzi and Kiddush, are missing, this does not invalidate the Eucharist. But their inclusion would have enriched the liturgy and strengthened the connections to ‘the night that he was betrayed.’
Bread prepared for celebrating the Eucharist on Mount Athos (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 8 January 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 ‘The Melanesian Brotherhood Centenary’. This theme was introduced on Sunday with a Programme Update by Ella Sibley, Regional Manager for Europe and Oceania, USPG.
The USPG Prayer Diary today (Wednesday 8 January 2025) invites us to pray:
Lord, bless the evangelistic efforts of the Melanesian Brotherhood in the region, as they share your gospel through songs and dramatised Bible stories. May hearts be touched and lives transformed.
The Collect:
O God,
who by the leading of a star
manifested your only Son to the peoples of the earth:
mercifully grant that we,
who know you now by faith,
may at last behold your glory face to face;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Lord God,
the bright splendour whom the nations seek:
may we who with the wise men have been drawn by your light
discern the glory of your presence in your Son,
the Word made flesh, Jesus Christ our Lord.
Additional Collect:
Creator of the heavens,
who led the Magi by a star
to worship the Christ-child:
guide and sustain us,
that we may find our journey’s end
in Jesus Christ our Lord.
Yesterday’s Reflection
Continued Tomorrow
A basket of bread in Barron’s Bakery in Cappoquin, Co Waterford (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 still in the season of Christmas, which is a 40-day season and it did not end on Monday, on the Feast of the Epiphany (6 January), but continues until Candlemas or the Feast of the Presentation (2 February).
Later today, I hope to take part in a meeting of local clergy in the Milton Keynes area in Holy Trinity Church, Old Wolverton. In the evening, the choir at Saint Mary and Saint Giles Church in Stony Stratford resumes rehearsals after the Christmas and New Year recess. But, before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Five loaves and two fish in a motif on the railings of Saint Joseph’s Cathedral, Kuching (Photograph: Patrick Comerford, 2024)
Mark 6: 34-44 (NRSVA):
34 As he went ashore, he saw a great crowd; and he had compassion for them, because they were like sheep without a shepherd; and he began to teach them many things. 35 When it grew late, his disciples came to him and said, ‘This is a deserted place, and the hour is now very late; 36 send them away so that they may go into the surrounding country and villages and buy something for themselves to eat.’ 37 But he answered them, ‘You give them something to eat.’ They said to him, ‘Are we to go and buy two hundred denarii[a] worth of bread, and give it to them to eat?’ 38 And he said to them, ‘How many loaves have you? Go and see.’ When they had found out, they said, ‘Five, and two fish.’ 39 Then he ordered them to get all the people to sit down in groups on the green grass. 40 So they sat down in groups of hundreds and of fifties. 41 Taking the five loaves and the two fish, he looked up to heaven, and blessed and broke the loaves, and gave them to his disciples to set before the people; and he divided the two fish among them all. 42 And all ate and were filled; 43 and they took up twelve baskets full of broken pieces and of the fish. 44 Those who had eaten the loaves numbered five thousand men.
Communion vessels prepared for a celebration of the Eucharist (Photograph: Patrick Comerford)
Today’s Reflection:
In Saint Mark’s account of the feeding of the 5,000 (6: 34-44), which is the Gospel reading at the Eucharist today, we read: ‘Taking the five loaves and the two fish, he looked up to heaven, and blessed [he said the blessing] and broke the loaves, and gave them to his disciples to set before the people; and he divided the two fish among them all’ (Mark 6: 41-44, NRSVA).
Some years back, as I was preparing one Saturday to preside at the Parish Eucharist the next day, I found myself reflecting on the words we use in the Blessing of the Bread and Wine in the Eucharist in the light of a posting early that week on a Facebook group, ‘Episcopalians on Facebook’ by Dudley C McLean II.
He asked whether you have ever wondered what were the words of ‘the blessing’ said by Christ?
His curiosity is also stirred up when he reads the words of the institution of the Eucharist:
‘While they were eating, he took a loaf of bread, and after blessing it he broke it, gave it to them’ and ‘Then he took a cup, and after giving thanks he gave it to them, and all of them drank from it’ (Mark 14: 22-23, NRSVA).
Saint Luke provides a more comprehensive report on the institution of the Eucharist. His account involves two cups of wine and the loaf of bread.
The first cup begins the opening ceremony of the Passover meal (see Luke 22: 17). Here Jesus would have prayed:
‘Blessed are You, Lord our God, King of the Universe, Creator of the fruit of the vine.’
The first prayer is called Kiddush (Hebrew: קידוש) – literally ‘sanctification’ – a blessing said over wine to sanctify the Shabbat, Passover and other Jewish holidays.
The word refers too to a small repast on Shabbat or festival mornings after the prayer services and before the meal.
The Torah refers to two requirements concerning Shabbat and in particular the Passover: to keep it and to remember it. The celebration of the Feast of Passover each year commemorates the liberation of the people from slavery:
‘When the Lord brings you into the land … you shall keep this observance in this month. It shall serve for you as a sign on your hand and as a reminder on your forehead, so that the teaching of the Lord may be on your lips; for with a strong hand the Lord brought you out of Egypt. You shall keep this ordinance at its proper time from year to year’ (see Exodus 13: 5, 9-10).
The function of the first cup is to set apart, sanctify or make holy the celebration.
Then follows the Hamotzi or blessing over bread: ‘Blessed are you, Lord our God, King of the Universe, who brings forth bread from the earth.’
The bread is then broken and shared among those who are present.
The second cup follows after the second Kiddush or blessing over the wine: ‘Blessed are you, O Lord our God, King of the universe, creator of the fruit of the vine.’
In the Liturgy of the Church, the Eucharistic prayer is the pinnacle of the celebration, a memorial proclamation of praise and thanksgiving for God’s work of salvation, making it present for us at this moment. It is a proclamation in which the Body and Blood of Christ are made present by the power of the Holy Spirit and the people are joined to Christ in offering his sacrifice to the Father.
At the Preface, the priest extends his or her hands and says: ‘Lift up your hearts.’ This functions in the same way as the first cup or Kiddush at the Passover rite. Its purpose or significance includes the intention of gathering, and the priest concludes the Preface with the people singing or saying aloud, ‘Holy, holy, holy Lord ...’
The Eucharistic Prayer continues by recall God’s action in human history:
Blessed are you, Father,
the creator and sustainer of all things;
you made us in your own image,
male and female you created us;
even when we turned away from you,
you never ceased to care for us,
but in your love and mercy you freed us from the slavery of sin,
giving your only begotten Son to become man
and suffer death on the cross to redeem us;
he made there the one complete and all-sufficient sacrifice
for the sins of the whole world:
he instituted,
and in his holy Gospel commanded us to continue,
a perpetual memory of his precious death
until he comes again:
(Holy Communion 2, Eucharistic Prayer 1, Book of Common Prayer, the Church of Ireland).
Then follows the Hamotzi:
On the night that he was betrayed he took bread;
and when he had given thanks to you, he broke it,
and gave it to his disciples, saying …
What is missing are the actual words of the Hamotzi, ‘Blessed are you, O Lord our God, King of the Universe, who brings forth bread from the earth.’ Instead, we only see the priest raising the bread.
In the Kiddush of the second cup, we see similar actions and hear similar words:
In the same way, after supper he took the cup;
and when he had given thanks to you,
he gave it to them, saying …
Here again, the words of the Kiddush are missing, ‘Blessed are You, O Lord our God, King of the universe, creator of the fruit of the vine.’
At the time the Gospels were written, Jewish-born members of the Church would have known what was meant when they saw and heard ‘when he had given thanks to you,’ and understood these words as referring to prayers used at the Passover.
These words are implicit, and it was not necessary to spell them out.
The Gospel writes uses a literary deice known as incipit.
The term refers to the use of the opening line of a poem or song or haftarah, as an abbreviated way of referring to the entire song or haftarah.
For example, Christ’s words on the cross, Eloi, Eloi, lema sabachthani, ‘My God, my God, why have you forsaken me?’ (see Mark 15: 34, Matthew 27: 46), refer not just to the first verse of Psalm 22, but by pronouncing the incipit Christ invokes the entire psalm.
Dudley C McLean II pointed out in his posting five years ago that through 2,000 years of the Eucharist, the Church continues to omit the implicit and implied words used by Christ in his words of blessings over the Bread and the Cup before giving new meaning to them as his body and blood.’
Imagine, he suggested, if instead in the Eucharistic Liturgy we heard the priest say:
On the night that he was betrayed he took bread;
and when he had given thanks to you, he broke it,
and gave it to his disciples, saying …
On the night he was betrayed he took bread,
(the priest raises the bread and says)
Blessed are you, O Lord our God,
King of the Universe,
who brings forth bread from the earth.’
He broke it and gave it to his disciples, saying:
‘Take, eat,
this is my body which is given for you
Do this in remembrance of me.’
In the same way, after supper he took the cup;
(the priest then raises the cup and says)
‘Blessed are you, O Lord our God,
King of the Universe,
creator of the fruit of the vine.’
and when he had given thanks to you,
he gave it to them, saying …
Drink this, all of you,
for this is my blood of the new covenant
which is shed for you and for many
for the forgiveness of sins.
Do this, as often as you drink it,
in remembrance of me.
Of course, he points out, although the words of the prayers of blessings, the Hamotzi and Kiddush, are missing, this does not invalidate the Eucharist. But their inclusion would have enriched the liturgy and strengthened the connections to ‘the night that he was betrayed.’
Bread prepared for celebrating the Eucharist on Mount Athos (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 8 January 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 ‘The Melanesian Brotherhood Centenary’. This theme was introduced on Sunday with a Programme Update by Ella Sibley, Regional Manager for Europe and Oceania, USPG.
The USPG Prayer Diary today (Wednesday 8 January 2025) invites us to pray:
Lord, bless the evangelistic efforts of the Melanesian Brotherhood in the region, as they share your gospel through songs and dramatised Bible stories. May hearts be touched and lives transformed.
The Collect:
O God,
who by the leading of a star
manifested your only Son to the peoples of the earth:
mercifully grant that we,
who know you now by faith,
may at last behold your glory face to face;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Lord God,
the bright splendour whom the nations seek:
may we who with the wise men have been drawn by your light
discern the glory of your presence in your Son,
the Word made flesh, Jesus Christ our Lord.
Additional Collect:
Creator of the heavens,
who led the Magi by a star
to worship the Christ-child:
guide and sustain us,
that we may find our journey’s end
in Jesus Christ our Lord.
Yesterday’s Reflection
Continued Tomorrow
A basket of bread in Barron’s Bakery in Cappoquin, Co Waterford (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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