The former Fosters’ Bank in Cambridge was designed by the Victorian architect Alfred Waterhouse and built in 1890-1894 (Photograph: Patrick Comerford, 2026)
Patrick Comerford
Sidney Street in the centre of Cambridge takes its name from Sidney Sussex College, and runs from Bridge Street at its junction with Jesus Lane at the north-west end to Saint Andrew’s Street at the junction with Hobson Street at the south-east end, close to Christ’s College.
Apart from Sidney Sussex College, the notable buildings on this street include Holy Trinity Church, but the most engaging may be Lloyds Bank, built as Fosters’ Bank in 1890-1894. The bank was designed by the Victorian architect Alfred Waterhouse (1830-1905) in the Jacobethan style, with complex decoration.
The building is now the Cambridge University Branch of Lloyds TSB. It was built on an irregular site, at the corner of Sidney Street and Hobson Street, and close to the gatehouse of Christ’s College. The original name of Fosters’ Bank still survives over the doorway, a reminder of the Foster family I referred to yesterday, including George Edward Foster (1840-1906) who laid the foundation stone of nearby Saint Andrew’s Street Baptist Church in 1903.
Fosters’ Bank, a striking building in a mixture of the Jacobethan and Dutch Renaissance-style styles, was designed by Alfred Waterhousem who, financially speaking, was probably the most successful of all the Victorian architects. He is associated with Gothic Revival architecture, although he worked in other styles too. He often used eclecticism in his buildings, and the styles he used occasionally included Tudor revival, Jacobethan and Italianate.
Waterhouse was born into a Quaker family, and his brothers were co-founders of the Price Waterhouse partnership that is now part of PriceWaterhouseCoopers. At an early stage in his career he was strongly influenced by John Ruskin’s The Stones of Venice (1849) and AWN Pugin’s Contrasts (1836) and The True Principles of Pointed or Christian Architecture (1841).
His best-known works include Manchester Town Hall and the Natural History Museum in London, the Manchester Assize buildings, and Strangeways Prison. He designed many town halls, several hospitals, churches and chapels, such as the Lyndhurst Road Congregational Church, Hampstead, banks, and university buildings in Cambridge, such as Girton College and the chapel in Gonville and Caius College, in Oxford, such as the Broad Street frontage and college dining hall in Balliol College, and in Liverpool, Manchester and Leeds.
The Congregational King’s Weigh House Chapel in Mayfair, which he designed in 1888, is now the Ukrainian Catholic Cathedral in London. His hospitals include being the Royal Infirmary Liverpool and University College Hospital London.
The clock tower on the right of the façade above the main entrance of the former Fosters’ Bank in Cambridge (Photograph: Patrick Comerford, 2026)
Waterhouse was commissioned to build a new bank in Cambridge by the Foster family who wanted a new location for their bank which had outgrown its original location in Trinity Street.
The builder was William Sindall; the structural steel work is by A Hanyside & Co; the stone carving, mainly around the doorway, on the clock tower and in the gables, is by Farmer & Brindley; the ceramic tiles were made by Craven Dunnill & Co; the faience is by Burmantofts; the mosaic flooring is by JF Ebner and J Rust; the decorative ironwork and light fittings are by Hart Son Peard & Co; the lighting was by Belshaw & Co; and the clock in the tower was made by John Moore & Sons of Clerkenwell.
The building exudes the grandeur and confidence of banking in the late Victorian era. It was probably designed to make patrons of the bank feel wealthy and portant there – or to attract the wealthy and important to entrust their money with the bank. Today, many tourists photograph it believing it must be part of the university
Both the exterior and interior of the bank are impressive. The exterior has a stone ground floor with decorative banded stone and red brick covering the two upper floors and the gables. There is a clock tower on the right of the façade above the main entrance, and the lettering above the door still says ‘Fosters’ Bank’.
The clock tower with an ornate clock face gives some idea of the elaborate decoration inside. The main banking hall is octagonal in shape, high and light with a magnificent domed roof. The walls and ornate columns have faience decorations, the floor is of mosaic and there are colourful, glazed, ceramic tiles. A neo-Tudor extension was added in 1935.
The lettering above the main entrance still says ‘Fosters’ Bank’ above the door (Photograph: Patrick Comerford, 2026)
The site of Fosters’ Bank at Nos 1 to 5 Sidney Street had once been the site of the Crown and Woolpack Inn, and until 1846 it had been the premises for the Philo-Union or Cambridge Literary Society, founded in 1826 for ‘the diffusion of general knowledge and the discussion of all subjects not of a theological nature’.
Fosters’ Bank was founded in 1804 by the Foster family, Cambridge corn millers, mainly to support their local milling workers. It was also known as the Cambridge & Cambridgeshire Bank.
The bank first opened in attractive premises in Trinity Street, Cambridge, in a building that was once the Turk’s Head coffee bar. Many of the bank’s customers were drawn from the local agricultural industry, and there were branches in St Ives (1830), St Neots (1830), Royston (1834), Ely (1835), Newmarket (1844), Bishop’s Stortford (1874), Littleport (1889), Saffron Walden (1901) and Wisbech.
By the end of the 19th century, Foster’s Bank had outgrown its Trinity Street premises and commissioned Waterhouse to design a magnificent new building. Fosters’ Bank was absorbed into the Capital and Counties Bank in 1904, which later became part of Lloyds Bank.
Both Ebenezer and Richard Foster were Mayors of Cambridge, as were their descendants Charles Finch Foster and Henry S Foster. The Foster family’s milling business continued until 1915. The Foster mill near Cambridge railway station has since been converted into luxury flats. Anstey Hall in Trumpington, once the home of the Foster family, is now a wedding venue.
Richard Foster was also the major backer of the Roman Baths, which were built in Jesus Lane. However, the baths were not a success and closed after less than a year. For many years it was the premises of the Pitt Club, the Cambridge equivalent of the Bullingdon Club in Oxford. I could see the building from my rooms in Cloister Court in Sidney Sussex College when it had become Pizza Express, and it is now Kibou Japanese restaurant.
Fosters’ Bank on Sidney Street is close to both Sidney Sussex College (above) and Christ’s College (below) (Photograph: Patrick Comerford, 2026)
31 July 2026
Daily prayer in Ordinary Time 2026:
85, Friday 31 July 2026
Jesus Unrolls the Book in the Synagogue (Jésus dans la synagogue déroule le livre), James Tissot (1831-1902), Brooklyn Museum (see Matthew 13: 54)Patrick Comerford
We are continuing in Ordinary Time in the Church, and the week began with the Eighth Sunday after Trinity (Trinity VIII, 26 July 2026). The calendar of the Church of England in Common Worship today remembers Saint Ignatius of Loyola (1556), founder of the Society of Jesus (Jesuits).
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Jesus in the Synagogue, as imagined by the Northern Ireland-born artist Greg OlsenMatthew 13: 54-58 (NRSVA):
54 He came to his home town and began to teach the people in their synagogue, so that they were astounded and said, ‘Where did this man get this wisdom and these deeds of power? 55 Is not this the carpenter’s son? Is not his mother called Mary? And are not his brothers James and Joseph and Simon and Judas? 56 And are not all his sisters with us? Where then did this man get all this?’ 57 And they took offence at him. But Jesus said to them, ‘Prophets are not without honour except in their own country and in their own house.’ 58 And he did not do many deeds of power there, because of their unbelief.
Stained glass windows in my old school chapel at Gormanston College, Co Meath (Photograph: Patrick Comerford)
Today’s Reflections:
Where do you call home, and where do feel most at home?
I have been living for more than four years now in Stony Stratford, on the north-west fringes of Milton Keynes and by the River Ouse, which separates Buckinghamshire and Northamptonshire.
But I was born on Rathfarnham Road in Dublin, spent parts of my childhood near Cappoquin in West Waterford and in Dublin, went to school in Dublin and in Co Meath, began working as a journalist in Lichfield, lived in my early adult years in Wexford, I have lived in different houses in south Dublin from late 1974 until 2017, and I spent five years in parish ministry in west Limerick and north Kerry before moving here.
I have studied in Reading, Dublin, Maynooth, Tokyo, Cambridge and London.
If you were to ask me where I am from, I may look puzzled and sound incoherent as I try to reply. Yet, in my sleep and in my mind’s eye, I still wander easily through the many houses where I have lived and through the classrooms and lecture rooms of the many schools and colleges where I have studied.
I wonder how Jesus would have answered a question like that? He was born in Bethlehem, he spent his early days as a refugee in Egypt, Joseph and Mary seem to have grown up in the small town of Nazareth, they returned there after Jesus’ birth and their exile in Egypt, and he spent his childhood there.
Eventually, though, Jesus moved to the more populated town of Capernaum on the shores of the Sea of Galilee (see Matthew 9: 1; John 2: 12). He would go on to spend the last period of his ministry in Jerusalem, and was executed outside the city walls.
In this morning’s reading, Jesus returns to visit his ‘home town’, which may have been Nazareth or Capernaum.
In Saint Luke’s Gospel, when he returns to Nazareth, the people try to kill him (see Luke 4: 16-29). This morning’s reading appears to describe a separate occasion.
Both Nazareth and Capernaum, like most towns in that region at that time, had a synagogue. It was common for visiting rabbis to be invited to speak in the synagogue when in town. Jesus did so in Nazareth and Capernaum, and did some miracles there, perhaps of healing, though did not do many (Matthew 13: 58).
The reaction to Jesus’ teaching and his miracles was one of astonishment and rejection, and his own people asked where he got this wisdom and the ability to do these mighty works.
I was back in Dubin briefly earlier this week for a family visit, though in such a short few hours it was not possible to meet all the people I wanted to.
If, as an adult, you live far away from home, what do you do when you return home? Do you return home for Christmas, or for family events such as weddings and funerals?
Do you visit family members … ageing parents, uncles, aunts, siblings, cousins? Have they changed much since you left? Do they think you have changed much?
Do you walk past the old family home? Do you wonder how the families who now live there have changed the rooms inside? Do you want to see inside your own former bedroom, or regret the front garden has been changed to make way for car parking spaces?
Do you visit your old school? Do you contact old school friends or old teachers? Have they changed much since you left? Do they accept who you have become?
Do you visit the church you knew as a child or teenager, where you were baptised, confirmed or married, or your old school chapel? Has it changed much – not just in the clergy who are there, but in its layout and design, in its style of worship and in the ways in which it emphasises its teachings?
My school year from Gormanston in 1969 meet up every now and then, and met again for lunch in Dublin in September 2024. We shared memories of members of our year who have died since we left, including Tom Lappin and John McCarthy who died that year. It was not only yet another opportunity to meet each other but also to find out how we had been getting on over the previous 55 years, and to affirm one another and renew friendships.
But so often, sadly, we want to tie people to the memories we have of them in the past, memories that may have been distorted over the years, and that can no longer be placed back in their original contexts.
And, too often, we know from our life experiences, assumptions and prejudices can blind us to truth. When we think we know something, or someone, we tend to favour those expectations over new information.
Many, many people in the world think they already know all about Jesus. Many, however – including those who claim to be closest to often – often know very little about him, continue in their assumptions and prejudices, and are offended when they are presented with the truth (Matthew 13: 57).
My old school at Gormanston College, Co Meath … has your old school changed since you left? (Photograph: Patrick Comerford)
Today’s Prayers (Friday 31 July 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 26 July to 1 August 2026 (pp 22-23), is ‘Lives in Transit’. This theme was introduced on Sunday with a programme update by Rachel Weller, Communications Officer, USPG.
The USPG prayer diary today (Friday 31 July 2026) invites us to pray:
Lord God, we pray for USPG and all church partners engaged in eradicating human trafficking and abolishing modern slavery. Guide their advocacy, deepen their compassion, and strengthen their efforts to bring justice, protection, and freedom.
The Collect of the Day:
Almighty Lord and everlasting God,
we beseech you to direct, sanctify and govern
both our hearts and bodies
in the ways of your laws
and the works of your commandments;
that through your most mighty protection, both here and ever,
we may be preserved in body and soul;
through our Lord and Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Strengthen for service, Lord,
the hands that have taken holy things;
may the ears which have heard your word
be deaf to clamour and dispute;
may the tongues which have sung your praise be free from deceit;
may the eyes which have seen the tokens of your love
shine with the light of hope;
and may the bodies which have been fed with your body
be refreshed with the fullness of your life;
glory to you for ever.
Additional Collect:
Lord God,
your Son left the riches of heaven
and became poor for our sake:
when we prosper save us from pride,
when we are needy save us from despair,
that we may trust in you alone;
through Jesus Christ our Lord.
Yesterday’s reflection
Continued tomorrow
At No 18 High Street, Wexford, I had the whole top floor of the house – all two rooms – to myself … in my sleep, I still wander easily through the many houses I have lived in (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
30 July 2026
A Baptist Church in central
Cambridge, with a story
that goes back more than
300 years to 1689 or earlier
Saint Andrew’s Street Baptist Church, Cambridge, almost opposite Emmanuel College, was designed by George Baines and Reginald Palmer Baines and was built in 1903-1904 (Photograph: Patrick Comerford, 2026)
Patrick Comerford
As I walking back through Cambridge last week, I stopped briefly outisde Saint Andrew’s Street Baptist Church, almost opposite Emmanuel College, to learn about its history and architecture and to learn little more about the story of the Baptist presence in Cambridge.
The church, built in 1903-1904 at 40-43 Saint Andrew’s Street, replaced a previous chapel that had been built in 1836. But, as a plaque on the façade recalls, there has been a place of worship of some form on the site since 1689. The church predates the street from which it takes its name, has been led by a number of long-serving, distinguished ministers, and has its roots in the mid-17th century Puritans and dissenters.
During the Cromwellian era, the Puritans were triumphant in Cambridge and Anglican organisation had broken down. A report in 1649 showed that the parish of Saint Andrew the Less was the only one in Cambridge with a serving minister, although there were preachers at Great Saint Mary’s and Little Saint Mary’s.
The Independent congregations in Cambridge began to reorganise in the aftermath of the Caroline restoration in 1660, although evidence for those early meetings is sketchy. There are records of a meeting in a Widow Wilson’s house in Saint Andrew’s Street being broken up in 1665: the congregation escaped, but Wilson and the preacher, Thomas Dac, were caught and fined.
During the short-lived indulgence of Charles II in 1672, a licence was granted for a meeting house at Saint Andrew’s Hill or Hog Hill. Three years later, in 1675, there was a meeting in the house of Robert Wilson (1627-1710) in Saint Andrew’s parish. Wilson was a music teacher and one of the original trustees of the new meeting house built on Hog Hill, now Downing Place, in 1687.
Other conventicles or dissenting meetings about that time met in Green Street, facing onto Sidney Sussex College, and Bridge Street, and there were several other smaller meetings. The labels Presbyterian, Anabaptist and Independent were used loosely in those days and at times were interchangeable.
Joseph Hussey became the first pastor of the Great Meeting on Hog Hill around 1691, when the church had 76 members and called itself Presbyterian. When the pastor advocated ‘a more democratic form of church government’ in 1694, the meeting became Congregational, and the Presbyterian minority seceded in 1696.
When Hussey retired in 1719, the church had a congregation of 1,600 and 150 members. A period of disputes and secessions followed, due to personal and economic differences rather than doctrinal disputes. About 100 of the poorer members left the congregation with Richard Davis as their minister in 1721, while the richer majority remained in possession of the building with a pastor named Throgmorton.
A similar schism took place in 1735, and harmony was only restored during the ministry of J Conder (1738-1754). An attempt at a union with the Stoneyard Baptists failed in 1766, and by 1767 the meeting had again dwindled to 100. It was revived by Joseph Saunders (1767-1788), an ally of Charles Simeon, who attended his afternoon services.
Towards the end of Saunders’s ministry, a new meeting-house was built on the old site in Downing Place. Its windows were broken by rioters in 1792. The membership dwindled to 50 or so, partly because the Stoneyard Chapel had become more attractive under Robert Hall. After almost 200 years, the Downing Place chapel closed in 1874, and it was replaced by Emmanuel Church in Trumpington Street, opposite Pembroke College.
A plaque dates Saint Andrew’s Street Baptist Church in Cambridge back to 1689 (Photograph: Patrick Comerford, 2026)
Meanwhile, the second migration from the Hog Hill meeting had led to the foundation of a Baptist community. The 100 poorer members who left in 1721 with Richard Davis as their leader rented a stable and granary in the Stoneyard, next to Hobson’s Spinning House on Saint Andrew’s Street, and formed their own meeting with over 130 members.
There were secessions in 1723 and 1725, reflecting divisions over the question of infant baptism. The seceders of 1725 returned in 1727, and there was a temporary recovery, but the meeting was almost extinct when the Revd Robert Robinson of Norwich accepted an invitation in 1759.
Robinson found the building ‘a damp, dark, cold, ruinous, contemptible hovel’ with a congregation of 34 people. But during his ministry, the Stoneyard meeting grew, the old buildings were pulled down in 1764 and they were replaced with a chapel that could seat 600 people.
Robinson was an inspiring preacher and a hymnwriter, and on Sunday evenings he could attract congregations of up to 200. He was a friend of Charles Simeon, despite their political differences, and of Joseph Priestley, and he made an eloquent but vain appeal for reunion with the Independents or Congregationalists of the Hog Hill meeting.
The Revd Robert Hall succeeded Robinson in 1791, and soon attracted such crowds that the chapel had to be enlarged to hold a congregation of more 800. In the early 19th century, village stations or local chapels were founded by the Saint Andrew’s Street Meeting at Coton and Barton, later chapels were founded in Mill Road, Arbury Road, East Road, Cherry Hinton and Cambridge Place, and the chapel was rebuilt in 1836 on the original site.
During the Great Famine in Ireland, one Sunday collection raised £236, ‘an enormous sum for a small place like this,’ and a second collection the following Sunday raised a further £264.
Charles Spurgeon, one of the most popular preachers of his day, preached in Saint Andrew’s Street Baptist Church twice, on 6 April and 8 August 1855.
Sir Nikolaus Pevsner says the church is ‘a good specimen’ of the work of G Baines and Son (Photograph: Patrick Comerford, 2026)
The early 19th century chapel was replaced by Saint Andrew’s Street Baptist Church which was built in 1903-1904 at 40-43 Saint Andrew’s Street, on the site of earlier 18th and 19th century chapels.
The foundation stone was laid on 6 May 1903 by George Edward Foster (1840-1906) of Fosters’ Bank, Sidney Street. The new church was designed by the architects George Baines (1851-1934) and his son Reginald Palmer Baines (1879-1960) of G Baines and Son, who specialised in early 20th-century nonconformist churches and chapels. According to the architectural historian Sir Nikolaus Pevsner this is ‘a good specimen’ of their work.
The Baines practice designed the church in a Neo-Perpendicular Gothic style, blending in some subtle Art Nouveau details. The church has a flint-faced exterior with stone dressings. The original spire appears to have been taken down soon after the church was built.
The foundation stone was laid on 6 May 1903 by George Edward Foster of Fosters’ Bank, Sidney Street (Photograph: Patrick Comerford, 2026)
The interior retains side galleries and a prominent central oak pulpit that emphasises the traditional nonconformist focus on preaching.
The memorial window above and behind the choir stalls was erected to commemorate members of the congregation who died in World War I. The windows depict three figures from John Bunyan’s Pilgrim’s Progress, symbolising three aspects of the Christian life: the centre light represents Freedom and shows Christian being set free from his burden of sin and guilt at the foot of the Cross; on the left is Truth represented by Mr Valiant-for-Truth; and on the right, Faithful is praying. The images above show the vision of the Celestial City of God, with pilgrims moving towards it.
An additional plaque records those who died in World War II.
The pews were removed and replaced by chairs in 2011 to create a more versatile space.
Inside Saint Andrew’s Street Baptist Church, Cambridge
After what have been described as a couple of recent ‘bumps in the road’, the church became mistakenly known as a ‘difficult church’. In response, the Revd Steve Langford was appointed as interim minister with the task of preparing the church for the next long-term minister.
Saint Andrew’s Street Baptist Church became involved in a ministry to the homeless, and in response to the Covid-19 pandemic, the church opened its kitchens and cooked up to 100 meals a day for people living in temporary accommodation and hostels. At the same time, the church moved online and it continues to run ‘hybrid’ services.
In 2021 the church entered a partnership with Cambridge Youth for Christ to redevelop part of the church centre, known as No 40, into a drop-in and well-being centre for young people. The church ‘stepped up’ again in 2022 when it opened the church centre for English language classes Ukrainian refugees.
Saint Andrew’s Street Baptist Church is between the Mandela House City Council building and the Regal Pub/Arts Cinema, close to Downing and Emmanuel Colleges. The Revd Simon Cragg has been the Senior Minister since March 2025. He is from Cambridge and studied at the London School of Theology. The Revd Chris Duffett is the ‘Artist-in-Residence’.
Sunday services begin at 10:45 am with a time of musical worship, prayers and a sermon. There is Communion on the first Sunday of every month.
Sunday services at Saint Andrew’s Street Baptist Church begin at 10:45 am (Photograph: Patrick Comerford, 2026)
Patrick Comerford
As I walking back through Cambridge last week, I stopped briefly outisde Saint Andrew’s Street Baptist Church, almost opposite Emmanuel College, to learn about its history and architecture and to learn little more about the story of the Baptist presence in Cambridge.
The church, built in 1903-1904 at 40-43 Saint Andrew’s Street, replaced a previous chapel that had been built in 1836. But, as a plaque on the façade recalls, there has been a place of worship of some form on the site since 1689. The church predates the street from which it takes its name, has been led by a number of long-serving, distinguished ministers, and has its roots in the mid-17th century Puritans and dissenters.
During the Cromwellian era, the Puritans were triumphant in Cambridge and Anglican organisation had broken down. A report in 1649 showed that the parish of Saint Andrew the Less was the only one in Cambridge with a serving minister, although there were preachers at Great Saint Mary’s and Little Saint Mary’s.
The Independent congregations in Cambridge began to reorganise in the aftermath of the Caroline restoration in 1660, although evidence for those early meetings is sketchy. There are records of a meeting in a Widow Wilson’s house in Saint Andrew’s Street being broken up in 1665: the congregation escaped, but Wilson and the preacher, Thomas Dac, were caught and fined.
During the short-lived indulgence of Charles II in 1672, a licence was granted for a meeting house at Saint Andrew’s Hill or Hog Hill. Three years later, in 1675, there was a meeting in the house of Robert Wilson (1627-1710) in Saint Andrew’s parish. Wilson was a music teacher and one of the original trustees of the new meeting house built on Hog Hill, now Downing Place, in 1687.
Other conventicles or dissenting meetings about that time met in Green Street, facing onto Sidney Sussex College, and Bridge Street, and there were several other smaller meetings. The labels Presbyterian, Anabaptist and Independent were used loosely in those days and at times were interchangeable.
Joseph Hussey became the first pastor of the Great Meeting on Hog Hill around 1691, when the church had 76 members and called itself Presbyterian. When the pastor advocated ‘a more democratic form of church government’ in 1694, the meeting became Congregational, and the Presbyterian minority seceded in 1696.
When Hussey retired in 1719, the church had a congregation of 1,600 and 150 members. A period of disputes and secessions followed, due to personal and economic differences rather than doctrinal disputes. About 100 of the poorer members left the congregation with Richard Davis as their minister in 1721, while the richer majority remained in possession of the building with a pastor named Throgmorton.
A similar schism took place in 1735, and harmony was only restored during the ministry of J Conder (1738-1754). An attempt at a union with the Stoneyard Baptists failed in 1766, and by 1767 the meeting had again dwindled to 100. It was revived by Joseph Saunders (1767-1788), an ally of Charles Simeon, who attended his afternoon services.
Towards the end of Saunders’s ministry, a new meeting-house was built on the old site in Downing Place. Its windows were broken by rioters in 1792. The membership dwindled to 50 or so, partly because the Stoneyard Chapel had become more attractive under Robert Hall. After almost 200 years, the Downing Place chapel closed in 1874, and it was replaced by Emmanuel Church in Trumpington Street, opposite Pembroke College.
A plaque dates Saint Andrew’s Street Baptist Church in Cambridge back to 1689 (Photograph: Patrick Comerford, 2026)
Meanwhile, the second migration from the Hog Hill meeting had led to the foundation of a Baptist community. The 100 poorer members who left in 1721 with Richard Davis as their leader rented a stable and granary in the Stoneyard, next to Hobson’s Spinning House on Saint Andrew’s Street, and formed their own meeting with over 130 members.
There were secessions in 1723 and 1725, reflecting divisions over the question of infant baptism. The seceders of 1725 returned in 1727, and there was a temporary recovery, but the meeting was almost extinct when the Revd Robert Robinson of Norwich accepted an invitation in 1759.
Robinson found the building ‘a damp, dark, cold, ruinous, contemptible hovel’ with a congregation of 34 people. But during his ministry, the Stoneyard meeting grew, the old buildings were pulled down in 1764 and they were replaced with a chapel that could seat 600 people.
Robinson was an inspiring preacher and a hymnwriter, and on Sunday evenings he could attract congregations of up to 200. He was a friend of Charles Simeon, despite their political differences, and of Joseph Priestley, and he made an eloquent but vain appeal for reunion with the Independents or Congregationalists of the Hog Hill meeting.
The Revd Robert Hall succeeded Robinson in 1791, and soon attracted such crowds that the chapel had to be enlarged to hold a congregation of more 800. In the early 19th century, village stations or local chapels were founded by the Saint Andrew’s Street Meeting at Coton and Barton, later chapels were founded in Mill Road, Arbury Road, East Road, Cherry Hinton and Cambridge Place, and the chapel was rebuilt in 1836 on the original site.
During the Great Famine in Ireland, one Sunday collection raised £236, ‘an enormous sum for a small place like this,’ and a second collection the following Sunday raised a further £264.
Charles Spurgeon, one of the most popular preachers of his day, preached in Saint Andrew’s Street Baptist Church twice, on 6 April and 8 August 1855.
Sir Nikolaus Pevsner says the church is ‘a good specimen’ of the work of G Baines and Son (Photograph: Patrick Comerford, 2026)
The early 19th century chapel was replaced by Saint Andrew’s Street Baptist Church which was built in 1903-1904 at 40-43 Saint Andrew’s Street, on the site of earlier 18th and 19th century chapels.
The foundation stone was laid on 6 May 1903 by George Edward Foster (1840-1906) of Fosters’ Bank, Sidney Street. The new church was designed by the architects George Baines (1851-1934) and his son Reginald Palmer Baines (1879-1960) of G Baines and Son, who specialised in early 20th-century nonconformist churches and chapels. According to the architectural historian Sir Nikolaus Pevsner this is ‘a good specimen’ of their work.
The Baines practice designed the church in a Neo-Perpendicular Gothic style, blending in some subtle Art Nouveau details. The church has a flint-faced exterior with stone dressings. The original spire appears to have been taken down soon after the church was built.
The foundation stone was laid on 6 May 1903 by George Edward Foster of Fosters’ Bank, Sidney Street (Photograph: Patrick Comerford, 2026)
The interior retains side galleries and a prominent central oak pulpit that emphasises the traditional nonconformist focus on preaching.
The memorial window above and behind the choir stalls was erected to commemorate members of the congregation who died in World War I. The windows depict three figures from John Bunyan’s Pilgrim’s Progress, symbolising three aspects of the Christian life: the centre light represents Freedom and shows Christian being set free from his burden of sin and guilt at the foot of the Cross; on the left is Truth represented by Mr Valiant-for-Truth; and on the right, Faithful is praying. The images above show the vision of the Celestial City of God, with pilgrims moving towards it.
An additional plaque records those who died in World War II.
The pews were removed and replaced by chairs in 2011 to create a more versatile space.
Inside Saint Andrew’s Street Baptist Church, Cambridge
After what have been described as a couple of recent ‘bumps in the road’, the church became mistakenly known as a ‘difficult church’. In response, the Revd Steve Langford was appointed as interim minister with the task of preparing the church for the next long-term minister.
Saint Andrew’s Street Baptist Church became involved in a ministry to the homeless, and in response to the Covid-19 pandemic, the church opened its kitchens and cooked up to 100 meals a day for people living in temporary accommodation and hostels. At the same time, the church moved online and it continues to run ‘hybrid’ services.
In 2021 the church entered a partnership with Cambridge Youth for Christ to redevelop part of the church centre, known as No 40, into a drop-in and well-being centre for young people. The church ‘stepped up’ again in 2022 when it opened the church centre for English language classes Ukrainian refugees.
Saint Andrew’s Street Baptist Church is between the Mandela House City Council building and the Regal Pub/Arts Cinema, close to Downing and Emmanuel Colleges. The Revd Simon Cragg has been the Senior Minister since March 2025. He is from Cambridge and studied at the London School of Theology. The Revd Chris Duffett is the ‘Artist-in-Residence’.
Sunday services begin at 10:45 am with a time of musical worship, prayers and a sermon. There is Communion on the first Sunday of every month.
Sunday services at Saint Andrew’s Street Baptist Church begin at 10:45 am (Photograph: Patrick Comerford, 2026)
Daily prayer in Ordinary Time 2026:
84, Thursday 30 July 2026
‘Every scribe who has been trained for the kingdom of heaven … brings out of his treasure what is new and what is old’ (Matthew 13: 52) … newspapers at a kiosk in Rethymnon in Crete (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church, and the week began with the Eighth Sunday after Trinity (Trinity VIII, 26 July 2026). The calendar of the Church of England in Common Worship today remembers William Wilberforce (1833), Olaudah Equiano (1797) and Thomas Clarkson (1846).
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘The kingdom of heaven is like a net that was thrown into the sea and caught fish of every kind’ (Matthew 13: 47) … fishing boats and nets by the harbour in Iraklion (Photograph: Patrick Comerford)
Matthew 13: 47-53 (NRSVA):
[Jesus said:] 47 ‘Again, the kingdom of heaven is like a net that was thrown into the sea and caught fish of every kind; 48 when it was full, they drew it ashore, sat down, and put the good into baskets but threw out the bad. 49 So it will be at the end of the age. The angels will come out and separate the evil from the righteous 50 and throw them into the furnace of fire, where there will be weeping and gnashing of teeth.
51 ‘Have you understood all this?’ They answered, ‘Yes.’ 52 And he said to them, ‘Therefore every scribe who has been trained for the kingdom of heaven is like the master of a household who brings out of his treasure what is new and what is old.’ 53 When Jesus had finished these parables, he left that place.
‘When [the net] was full, they drew it ashore, sat down, and put the good [fish] into baskets’ (Matthew 13: 48) … a sign outside a fish shop in Rethymnon (Photograph: Patrick Comerford)
This morning’s reflection:
We have more weeping and gnashing of teeth in this morning’s Gospel reading (Matthew 13: 47-53), more separating of the righteous and the evil, and more people being thrown into the furnace of fire.
But we also have some more images of what the kingdom of heaven is like:
• Casting a net into the sea (verse 47);
• Catching an abundance of fish (verse 47);
• Drawing the abundance of fish ashore, and realising there is too much there for personal needs (verse 48);
• Writing about it so that others can enjoy the benefit and rewards of treasures new and old (verse 52).
So there are, perhaps, four or five times as many active images of the kingdom than there are passive images.
And we hear that ‘every scribe who has been trained for the kingdom of heaven is like the master of a household who brings out of his treasure what is new and what is old’ (Matthew 13: 52).
When the Revd Stephen Hilliard was leaving The Irish Times to enter full-time parish ministry, the then deputy editor, Ken Gray, joked that he was moving from being a ‘column of the Times’ to being a ‘pillar of the Church.’
Later, when I asked Stephen to define the different challenges of journalism and parish ministry, I was told: ‘In many ways they’re the same. We’re supposed to be comforting the afflicted and afflicting the comfortable.’
Nadine Gordimer, in a lecture in London, once argued that a writer’s highest calling is to bear witness to the evils of conflicts and injustice. But that is the calling of a priest too.
When I was moving from journalism in The Irish Times, another colleague asked me, in a tongue-in-cheek way, whether I was moving from being one of the Scribes to being one of the Pharisees.
In my 30 or more years as a full-time journalist and writer, I had tried to work at the point where faith meets the major concerns of the world.
Since leaving The Irish Times back in 2002, I continue to write regularly in other formats too. My daily blog has been a daily exercise: I continue to write occasionally for The Irish Times, the Wexford People, and for local and church-based newspapers and magazines, as well as contributing regularly to books and journals.
But, just as ministry is never exercised as a personal right but always in communion with the Church, so too journalists and writers never write for themselves, but need to heed the needs of editors and readers.
There is a time to be silent in ministry, and there is a time to be silent as a writer. I am humbled whenever I listen to Leonard Cohen’s song, If it be your will. He ended many of his concerts singing this poem, which for me is about submission to God’s will, accepting God’s will, leaving God in control of my spirit. It is a song that I hope is heard at my funeral (later rather than sooner):
If it be your will
That I speak no more
And my voice be still
As it was before
I will speak no more
I shall abide until
I am spoken for
If it be your will
If it be your will
That a voice be true
From this broken hill
I will sing to you
From this broken hill
All your praises they shall ring
If it be your will
To let me sing
From this broken hill
All your praises they shall ring
If it be your will
To let me sing
If it be your will
If there is a choice
Let the rivers fill
Let the hills rejoice
Let your mercy spill
On all these burning hearts in hell
If it be your will
To make us well
And draw us near
And bind us tight
All your children here
In their rags of light
In our rags of light
All dressed to kill
And end this night
If it be your will
If it be your will.
Until then, I shall continue to write.
‘Every scribe who has been trained for the kingdom of heaven … brings out of his treasure what is new and what is old’ (Matthew 13: 52) … catching up with the news in ‘The Irish Times’
Today’s Prayers (Thursday 30 July 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 26 July to 1 August 2026 (pp 22-23), is ‘Lives in Transit’. This theme was introduced on Sunday with a programme update by Rachel Weller, Communications Officer, USPG.
The USPG prayer diary today (Thursday 30 July 2026, World Day Against Trafficking in Persons) invites us to pray:
God of freedom and justice, we pray for all who are trapped in trafficking and modern slavery. Bring an end to systems and practices that exploit the vulnerable, strengthen those who work to rescue and protect, and lead your Church to act with courage and compassion.
The Collect of the Day:
God our deliverer,
who sent your Son Jesus Christ
to set your people free from the slavery of sin:
grant that, as your servants William Wilberforce, Olaudah Equiano and Thomas Clarkson
toiled against the sin of slavery,
so we may bring compassion to all
and work for the freedom of all the children of God;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
God our redeemer,
who inspired William Wilberforce, Olaudah Equiano and Thomas Clarkson to witness to your love
and to work for the coming of your kingdom:
may we, who in this sacrament share the bread of heaven,
be fired by your Spirit to proclaim the gospel in our daily living
and never to rest content until your kingdom come,
on earth as it is in heaven;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
‘Every scribe who has been trained for the kingdom of heaven … brings out of his treasure what is new and what is old’ (Matthew 13: 52) … newspapers on sale in Athens (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
‘Every scribe who has been trained for the kingdom of heaven … brings out of his treasure what is new and what is old’ (Matthew 13: 52)
Patrick Comerford
We are continuing in Ordinary Time in the Church, and the week began with the Eighth Sunday after Trinity (Trinity VIII, 26 July 2026). The calendar of the Church of England in Common Worship today remembers William Wilberforce (1833), Olaudah Equiano (1797) and Thomas Clarkson (1846).
Before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘The kingdom of heaven is like a net that was thrown into the sea and caught fish of every kind’ (Matthew 13: 47) … fishing boats and nets by the harbour in Iraklion (Photograph: Patrick Comerford)
Matthew 13: 47-53 (NRSVA):
[Jesus said:] 47 ‘Again, the kingdom of heaven is like a net that was thrown into the sea and caught fish of every kind; 48 when it was full, they drew it ashore, sat down, and put the good into baskets but threw out the bad. 49 So it will be at the end of the age. The angels will come out and separate the evil from the righteous 50 and throw them into the furnace of fire, where there will be weeping and gnashing of teeth.
51 ‘Have you understood all this?’ They answered, ‘Yes.’ 52 And he said to them, ‘Therefore every scribe who has been trained for the kingdom of heaven is like the master of a household who brings out of his treasure what is new and what is old.’ 53 When Jesus had finished these parables, he left that place.
‘When [the net] was full, they drew it ashore, sat down, and put the good [fish] into baskets’ (Matthew 13: 48) … a sign outside a fish shop in Rethymnon (Photograph: Patrick Comerford)
This morning’s reflection:
We have more weeping and gnashing of teeth in this morning’s Gospel reading (Matthew 13: 47-53), more separating of the righteous and the evil, and more people being thrown into the furnace of fire.
But we also have some more images of what the kingdom of heaven is like:
• Casting a net into the sea (verse 47);
• Catching an abundance of fish (verse 47);
• Drawing the abundance of fish ashore, and realising there is too much there for personal needs (verse 48);
• Writing about it so that others can enjoy the benefit and rewards of treasures new and old (verse 52).
So there are, perhaps, four or five times as many active images of the kingdom than there are passive images.
And we hear that ‘every scribe who has been trained for the kingdom of heaven is like the master of a household who brings out of his treasure what is new and what is old’ (Matthew 13: 52).
When the Revd Stephen Hilliard was leaving The Irish Times to enter full-time parish ministry, the then deputy editor, Ken Gray, joked that he was moving from being a ‘column of the Times’ to being a ‘pillar of the Church.’
Later, when I asked Stephen to define the different challenges of journalism and parish ministry, I was told: ‘In many ways they’re the same. We’re supposed to be comforting the afflicted and afflicting the comfortable.’
Nadine Gordimer, in a lecture in London, once argued that a writer’s highest calling is to bear witness to the evils of conflicts and injustice. But that is the calling of a priest too.
When I was moving from journalism in The Irish Times, another colleague asked me, in a tongue-in-cheek way, whether I was moving from being one of the Scribes to being one of the Pharisees.
In my 30 or more years as a full-time journalist and writer, I had tried to work at the point where faith meets the major concerns of the world.
Since leaving The Irish Times back in 2002, I continue to write regularly in other formats too. My daily blog has been a daily exercise: I continue to write occasionally for The Irish Times, the Wexford People, and for local and church-based newspapers and magazines, as well as contributing regularly to books and journals.
But, just as ministry is never exercised as a personal right but always in communion with the Church, so too journalists and writers never write for themselves, but need to heed the needs of editors and readers.
There is a time to be silent in ministry, and there is a time to be silent as a writer. I am humbled whenever I listen to Leonard Cohen’s song, If it be your will. He ended many of his concerts singing this poem, which for me is about submission to God’s will, accepting God’s will, leaving God in control of my spirit. It is a song that I hope is heard at my funeral (later rather than sooner):
If it be your will
That I speak no more
And my voice be still
As it was before
I will speak no more
I shall abide until
I am spoken for
If it be your will
If it be your will
That a voice be true
From this broken hill
I will sing to you
From this broken hill
All your praises they shall ring
If it be your will
To let me sing
From this broken hill
All your praises they shall ring
If it be your will
To let me sing
If it be your will
If there is a choice
Let the rivers fill
Let the hills rejoice
Let your mercy spill
On all these burning hearts in hell
If it be your will
To make us well
And draw us near
And bind us tight
All your children here
In their rags of light
In our rags of light
All dressed to kill
And end this night
If it be your will
If it be your will.
Until then, I shall continue to write.
‘Every scribe who has been trained for the kingdom of heaven … brings out of his treasure what is new and what is old’ (Matthew 13: 52) … catching up with the news in ‘The Irish Times’
Today’s Prayers (Thursday 30 July 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 26 July to 1 August 2026 (pp 22-23), is ‘Lives in Transit’. This theme was introduced on Sunday with a programme update by Rachel Weller, Communications Officer, USPG.
The USPG prayer diary today (Thursday 30 July 2026, World Day Against Trafficking in Persons) invites us to pray:
God of freedom and justice, we pray for all who are trapped in trafficking and modern slavery. Bring an end to systems and practices that exploit the vulnerable, strengthen those who work to rescue and protect, and lead your Church to act with courage and compassion.
The Collect of the Day:
God our deliverer,
who sent your Son Jesus Christ
to set your people free from the slavery of sin:
grant that, as your servants William Wilberforce, Olaudah Equiano and Thomas Clarkson
toiled against the sin of slavery,
so we may bring compassion to all
and work for the freedom of all the children of God;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
God our redeemer,
who inspired William Wilberforce, Olaudah Equiano and Thomas Clarkson to witness to your love
and to work for the coming of your kingdom:
may we, who in this sacrament share the bread of heaven,
be fired by your Spirit to proclaim the gospel in our daily living
and never to rest content until your kingdom come,
on earth as it is in heaven;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
‘Every scribe who has been trained for the kingdom of heaven … brings out of his treasure what is new and what is old’ (Matthew 13: 52) … newspapers on sale in Athens (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
‘Every scribe who has been trained for the kingdom of heaven … brings out of his treasure what is new and what is old’ (Matthew 13: 52)
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29 July 2026
45 million olive trees in Crete,
a €45 million scandal in Greece,
a €45 million resort in Fodele,
and 45 million blog readers
Olive groves near Loutra, in the hills above Rethymnon, near Arkadi Monastery … Crete has about 45 million olive trees (Photograph: Patrick Comerford)
Patrick Comerford
I keep on saying it, again and again, and it remains true: I am overwhelmed by the viewing and reading figures for this blog. These figures are about to reach 45 million this evening (29 July 2026), the third time this month the figures have passed the million mark, reaching 44 million less than a fortnight ago (16 July 2026), and 43 million 12 days earlier (4 July 2026).
These viewing and reading figures are overpowering at time, with this blog continuing to reach volumes of readers I never expected when I first started blogging 16 years ago. At the end of last year, this blog had 21 million hits (31 December 2025). So far this year, there have been more than 23 million hits or visitors in 2026 alone, and about 2.4 million hits before the end of July.
Half of all hits or reader figures have been within the past five or six months, with 22.5 million hits since 4 February 2026. I first began blogging back in 2010, and it took almost two years until July 2012 to reach half a million readers. Throughout this year and last, the daily figures continue to be overwhelming on many occasions. Of the ten days of busiest traffic on this blog, three were in May (1, 6 and 14 May 2026), three were the previous month (26, 29 and 30 April 2026), three in March, and one in February:
• 1,124,925 (1 May 2026)
• 525,719 (14 May 2026)
• 509,644 (29 April 2026)
• 344,003 (30 April 2026)
• 323,156 (27 March 2026)
• 322,038 (26 April 2026)
• 318,835 (6 May 2026)
• 318,307 (1 March 2026)
• 314,018 (28 February 2026)
• 301,449 (2 March 2026)
The daily average was over 187,000 throughout May, but that figure was distorted by the exceptionally high number of hits on three days. There were about 71,000 hits a day last month, and an average of about 80,000-90,000 a day so far this month. Yet, ten years ago, in 2016, the daily average was around 1,000.
A monument to El Greco in Iraklion … a new €45 million resort is being developed at Fodele, his birthplace west of Iraklion (Photograph: Patrick Comerford)
To put this latest figure of 44 million into perspective:
The continuing conflict in Iran and the Middle East has pushed an additional 45 million people into acute hunger and food insecurity because of price rises, including food, oil and shipping costs. These are 45 million people Trump does not care about.
Israel has launched a multi-million-dollar campaign to reshape public opinion in the US amid declining support for its policies, according to a Wall Street Journal report last month (July 2026). The report says the Israeli government has signed a contract worth more than $45 million with Brad Parscale, a long-time ally of Trump, as part of a broader effort that includes AI-powered messaging, digital outreach and media campaigns.
One element of the initiative involves AI-generated text messages sent to millions of Americans by a supposed group called ‘Friends for Peace,’ encouraging recipients to discuss Israel, Iran and regional security.
With all the hype about Christopher Nolan’s Odyssey, I am reminded that Homer called olive oil ‘Liquid Gold’ and it has been part of Greece’s history since antiquity. Crete has about 45 million olive trees that produce around 50% of all Greek olive oil. These olive trees outnumber the island’s human population by roughly 50 to 1. The groves produce more olive oil than all the rest of Greece combined, with the majority belonging to the highly regarded Koroneiki variety.
The world’s oldest olive tree is in the village of Ano Vouves near Kissamos in the Chania area. The tree is 3,000 years old and still produces olives. It has a trunk with a circumference of 12.5 metres and a diameter of 4.6 metres, and has been declared a Natural Monument.
A €45 million tourism development is being built in Fodele on the north coast of Crete, about 26 km west of Iraklion, on the road to Rethymnon. Fodele Hills is planned as a new tourist complex with a capacity for 298 people. Fodele is the birthplace of the artist El Greco and until now it has attracted visitors because of its orange and lemon groves, the house where it is said Doménikos Theotokópoulos (El Geco) was born, the Byzantine-era Panagia Church with its frescoes, and the monastery of Agiou Panteleimona with several 17th-century icons.
A widespread agricultural subsidy fraud ring in Greece siphoned off up to €45 million a year, with false claims to owning pastures, archaeological sites, and even non-existent land to collect European farming subsidies. The plot, uncovered by the European Public Prosecutor's Office (EPPO) and local authorities, reached all levels of political life in Greece. The 22 people charged included four sitting deputies in parliament from the ruling New Democracy party and former officials of the state agricultural payment agency.
The scheme exploited a poorly maintained land registry following EU policy changes in 2014. Fraudsters declared fictitious plots, fake livestock, and impossible locations – such as banana plantations on Mount Olympus – to siphon off millions.
The fraud went detected for years, and the Greek prime minister Kyriakos Mitsotakis was forced to admit the scandal had revealed ‘the state’s inadequacy’ in dealing with corruption. The scandal forced the resignation of five senior government officials, including the migration minister, Makis Voridis, a one-time far-right activist who was the agriculture minister when the scheme was being run.
Trump’s vanity parade last year, with a massive display of military might, cost $45 million. Although the parade was supposed celebrate the 250th birthday of the US army, Trump monopolised it to celebrate his own 79th birthday.
Larry Ellison, the billionaire co-founder of Oracle who now owns the Eagle and Child in Oxford, gave about $45 million to a nonprofit backing Trump’s 2024 election campaign. According to The Wall Street Journal. The funding was not subject to disclosure rules and was not been reported until a few weeks ago (June 2026). Meanwhile, the restoration work on the Eagle and Child in Oxford seems to be inadequately funded and remains closed, with the buildings covered in cladding and scaffolding.
45 million sq metres is 45,000 sq km. Although Estonia, the most northerly of the three Baltic States, is often described as a small country, it has an area of 45,000 sq km and is larger than Belgium, the Netherlands, Denmark or Switzerland.
Paris is one of the most popular tourist destinations in the world, with 45 million tourists every year in the Paris Region. With 45 million tourists a year, Mexico is the sixth most visited country in the world, according to UN statistics. France is top of the list, followed by Spain, the US, Turkey, Italy and then Mexico. Forecasts by VisitBritain predict over 45 million inbound visitors to the UK in 2026.
Six publishers turned down The Tale of Peter Rabbit by Beatrix Potter, but it went on to sell 45 million copies.
45 million minutes is equal to 85 years, 7 months, 15 days and 16 hours. In other words, if this blog was getting only one hit a minute, it would take over 85½ years, from mid-December 1940, to reach today’s figure of 45 million.
I retired from active parish ministry over four years ago, on 30 March 2022. These days, though, about 150 people on average are reading my daily prayer diary posted on this blog each morning. I imagine many of my priest-colleagues would be prayerfully thankful if the congregations in their churches totalled 1,000 or more people each week.
This evening, I am truly grateful to the real readers among those 45 million hits on this blog to date, and in particular I am thankful for the faithful core group of 150 or so people who join me in prayer, reading and reflections each morning.
Paris is one of the most popular tourist destinations in the world, with 45 million tourists every year in the Paris Region (Photograph: Patrick Comerford)
Patrick Comerford
I keep on saying it, again and again, and it remains true: I am overwhelmed by the viewing and reading figures for this blog. These figures are about to reach 45 million this evening (29 July 2026), the third time this month the figures have passed the million mark, reaching 44 million less than a fortnight ago (16 July 2026), and 43 million 12 days earlier (4 July 2026).
These viewing and reading figures are overpowering at time, with this blog continuing to reach volumes of readers I never expected when I first started blogging 16 years ago. At the end of last year, this blog had 21 million hits (31 December 2025). So far this year, there have been more than 23 million hits or visitors in 2026 alone, and about 2.4 million hits before the end of July.
Half of all hits or reader figures have been within the past five or six months, with 22.5 million hits since 4 February 2026. I first began blogging back in 2010, and it took almost two years until July 2012 to reach half a million readers. Throughout this year and last, the daily figures continue to be overwhelming on many occasions. Of the ten days of busiest traffic on this blog, three were in May (1, 6 and 14 May 2026), three were the previous month (26, 29 and 30 April 2026), three in March, and one in February:
• 1,124,925 (1 May 2026)
• 525,719 (14 May 2026)
• 509,644 (29 April 2026)
• 344,003 (30 April 2026)
• 323,156 (27 March 2026)
• 322,038 (26 April 2026)
• 318,835 (6 May 2026)
• 318,307 (1 March 2026)
• 314,018 (28 February 2026)
• 301,449 (2 March 2026)
The daily average was over 187,000 throughout May, but that figure was distorted by the exceptionally high number of hits on three days. There were about 71,000 hits a day last month, and an average of about 80,000-90,000 a day so far this month. Yet, ten years ago, in 2016, the daily average was around 1,000.
A monument to El Greco in Iraklion … a new €45 million resort is being developed at Fodele, his birthplace west of Iraklion (Photograph: Patrick Comerford)
To put this latest figure of 44 million into perspective:
The continuing conflict in Iran and the Middle East has pushed an additional 45 million people into acute hunger and food insecurity because of price rises, including food, oil and shipping costs. These are 45 million people Trump does not care about.
Israel has launched a multi-million-dollar campaign to reshape public opinion in the US amid declining support for its policies, according to a Wall Street Journal report last month (July 2026). The report says the Israeli government has signed a contract worth more than $45 million with Brad Parscale, a long-time ally of Trump, as part of a broader effort that includes AI-powered messaging, digital outreach and media campaigns.
One element of the initiative involves AI-generated text messages sent to millions of Americans by a supposed group called ‘Friends for Peace,’ encouraging recipients to discuss Israel, Iran and regional security.
With all the hype about Christopher Nolan’s Odyssey, I am reminded that Homer called olive oil ‘Liquid Gold’ and it has been part of Greece’s history since antiquity. Crete has about 45 million olive trees that produce around 50% of all Greek olive oil. These olive trees outnumber the island’s human population by roughly 50 to 1. The groves produce more olive oil than all the rest of Greece combined, with the majority belonging to the highly regarded Koroneiki variety.
The world’s oldest olive tree is in the village of Ano Vouves near Kissamos in the Chania area. The tree is 3,000 years old and still produces olives. It has a trunk with a circumference of 12.5 metres and a diameter of 4.6 metres, and has been declared a Natural Monument.
A €45 million tourism development is being built in Fodele on the north coast of Crete, about 26 km west of Iraklion, on the road to Rethymnon. Fodele Hills is planned as a new tourist complex with a capacity for 298 people. Fodele is the birthplace of the artist El Greco and until now it has attracted visitors because of its orange and lemon groves, the house where it is said Doménikos Theotokópoulos (El Geco) was born, the Byzantine-era Panagia Church with its frescoes, and the monastery of Agiou Panteleimona with several 17th-century icons.
A widespread agricultural subsidy fraud ring in Greece siphoned off up to €45 million a year, with false claims to owning pastures, archaeological sites, and even non-existent land to collect European farming subsidies. The plot, uncovered by the European Public Prosecutor's Office (EPPO) and local authorities, reached all levels of political life in Greece. The 22 people charged included four sitting deputies in parliament from the ruling New Democracy party and former officials of the state agricultural payment agency.
The scheme exploited a poorly maintained land registry following EU policy changes in 2014. Fraudsters declared fictitious plots, fake livestock, and impossible locations – such as banana plantations on Mount Olympus – to siphon off millions.
The fraud went detected for years, and the Greek prime minister Kyriakos Mitsotakis was forced to admit the scandal had revealed ‘the state’s inadequacy’ in dealing with corruption. The scandal forced the resignation of five senior government officials, including the migration minister, Makis Voridis, a one-time far-right activist who was the agriculture minister when the scheme was being run.
Trump’s vanity parade last year, with a massive display of military might, cost $45 million. Although the parade was supposed celebrate the 250th birthday of the US army, Trump monopolised it to celebrate his own 79th birthday.
Larry Ellison, the billionaire co-founder of Oracle who now owns the Eagle and Child in Oxford, gave about $45 million to a nonprofit backing Trump’s 2024 election campaign. According to The Wall Street Journal. The funding was not subject to disclosure rules and was not been reported until a few weeks ago (June 2026). Meanwhile, the restoration work on the Eagle and Child in Oxford seems to be inadequately funded and remains closed, with the buildings covered in cladding and scaffolding.
45 million sq metres is 45,000 sq km. Although Estonia, the most northerly of the three Baltic States, is often described as a small country, it has an area of 45,000 sq km and is larger than Belgium, the Netherlands, Denmark or Switzerland.
Paris is one of the most popular tourist destinations in the world, with 45 million tourists every year in the Paris Region. With 45 million tourists a year, Mexico is the sixth most visited country in the world, according to UN statistics. France is top of the list, followed by Spain, the US, Turkey, Italy and then Mexico. Forecasts by VisitBritain predict over 45 million inbound visitors to the UK in 2026.
Six publishers turned down The Tale of Peter Rabbit by Beatrix Potter, but it went on to sell 45 million copies.
45 million minutes is equal to 85 years, 7 months, 15 days and 16 hours. In other words, if this blog was getting only one hit a minute, it would take over 85½ years, from mid-December 1940, to reach today’s figure of 45 million.
I retired from active parish ministry over four years ago, on 30 March 2022. These days, though, about 150 people on average are reading my daily prayer diary posted on this blog each morning. I imagine many of my priest-colleagues would be prayerfully thankful if the congregations in their churches totalled 1,000 or more people each week.
This evening, I am truly grateful to the real readers among those 45 million hits on this blog to date, and in particular I am thankful for the faithful core group of 150 or so people who join me in prayer, reading and reflections each morning.
Paris is one of the most popular tourist destinations in the world, with 45 million tourists every year in the Paris Region (Photograph: Patrick Comerford)
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Daily prayer in Ordinary Time 2026:
83, Wednesday 29 July 2026
Mary anoints the feet of Jesus in Bethany … a window in the north aisle of Saint Mary’s Church in St Neots, Cambridgeshire (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church and this week began with the Eighth Sunday after Trinity (Trinity VIII, 26 July 2026). The calendar of the Church of England in Common Worship today remembers Mary, Martha and Lazarus with a Lesser Festival. I got back to Stony Stratford late last night after a short, one-day family visit to Dublin.
Later today, Stony Stratford Cricket Club is organising a special charity day at Ostler’s Lane, starting at 11:30, with what promises to be a day of high-quality cricket as a Stony representative side takes on an MCC representative side. This is also a fundraising day for Breast Cancer Now. Ro Whitehead is giving all food for the day in return for a donation to Breast Cancer Now. After the players’ tea break, supporters are invited to enjoy Ro’s teas, with special treats, in return for a donation. The bar is open from midday and all are welcome.
This morning, as this new day 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.
The Hardman window in Saint Mary’s Church, St Neots, with the Anointing of Jesus’ feet by Mary of Bethany (Photograph: Patrick Comerford)
John 12: 1-11 (NRSVA):
1 Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead. 2 There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him. 3 Mary took a pound of costly perfume made of pure nard, anointed Jesus’ feet, and wiped them with her hair. The house was filled with the fragrance of the perfume. 4 But Judas Iscariot, one of his disciples (the one who was about to betray him), said, 5 ‘Why was this perfume not sold for three hundred denarii and the money given to the poor?’ 6 (He said this not because he cared about the poor, but because he was a thief; he kept the common purse and used to steal what was put into it.) 7 Jesus said, ‘Leave her alone. She bought it so that she might keep it for the day of my burial. 8 You always have the poor with you, but you do not always have me.’
9 When the great crowd of the Jews learned that he was there, they came not only because of Jesus but also to see Lazarus, whom he had raised from the dead. 10 So the chief priests planned to put Lazarus to death as well, 11 since it was on account of him that many of the Jews were deserting and were believing in Jesus.
‘There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him’ (John 12: 2) … dinner in Sidney Sussex College, Cambridge (Photograph: Patrick Comerford)
Today’s Reflections:
Today’s Gospel reading at the Eucharist in the lectionary (John 12: 1-11) is for the Lesser Festival in Common Worship for Mary, Martha and Lazarus.
Many years ago, when I was in my early 20s, the then Rector of Killanne and Killegney, Co Wexford, Canon Norman Ruddock, invited me to speak at one of his Lenten reflections in Clonroche, Co Wexford.
I was then living on High Street in Wexford, working as a journalist with the Wexford People, and I was probably invited as a Lenten speaker because I also had a weekly column in the local newspapers in Co Wexford and Co Wicklow.
I remember how Philip Corish kindly drove me to and from Wexford that evening. Later that year, he was elected an Alderman on Wexford Corporation, and he would go on to become a Mayor of Wexford, while Norman Ruddock later became the Rector of Wexford, and he was a constant encouragement to me throughout my 20s, 30s and 40s to go forward for ordination.
I remember that evening as a balmy spring evening, and Norman Ruddock remarked on how my talk was challenging politically and socially. There was only one written follow-up: an anonymous parishioner sent me an unsigned letter, telling me I had abused the Gospel for political purposes. She (or he) chose to remind me of a saying in today’s Gospel reading: ‘You always have the poor with you’ (John 12: 8), or perhaps? ‘The poor will always be among us!’ (Matthew 26: 11).
That was more than half a century ago. I never kept that letter, but I still think about it when I hear far-right activists criticising people like me, accusing us of being ‘Woke’ or showing ‘empathy’.
These verses continue to be misinterpreted and weaponised as a justification of wealth accumulation and ignoring the plight of the poor and the causes of their poverty.
As today’s Gospel reading makes very clear, it is Judas Iscariot who elicits this response from Jesus. The setting in John 12 is a destitute village, Bethany, whose name means ‘house of the poor’, ‘house of affliction’ or ‘house of misery’. In Matthew 26, Bethany is the house of Simon the Leper, one of the poorest of the poor in a village full of poor people.
In the parallel story in Mark 14: 7, Jesus says: ‘For you always have the poor with you, and you can show kindness to them whenever you wish’. If anyone thinks ‘the poor will always be among you’ is a universal statement that somehow allows them to avoid responsibility from seeking to eliminate poverty, Mark 14: 7 turns that interpretation on its head.
In addition, we should remember that when Jesus cites Scripture he expects those who are listening to be familiar with the passage, and that they should be able to finish the quotation as they take it to heart. Jesus here is quoting from Deuteronomy 15, but the full passage (Deuteronomy 15: 1-11) he cites provides the context:
15 Every seventh year you shall grant a remission of debts. 2 And this is the manner of the remission: every creditor shall remit the claim that is held against a neighbour, not exacting it from a neighbour who is a member of the community, because the Lord’s remission has been proclaimed. 3 From a foreigner you may exact it, but you must remit your claim on whatever any member of your community owes you. 4 There will, however, be no one in need among you, because the Lord is sure to bless you in the land that the Lord your God is giving you as a possession to occupy, 5 if only you will obey the Lord your God by diligently observing this entire commandment that I command you today. 6 When the Lord your God has blessed you, as he promised you, you will lend to many nations, but you will not borrow; you will rule over many nations, but they will not rule over you.
7 If there is among you anyone in need, a member of your community in any of your towns within the land that the Lord your God is giving you, do not be hard-hearted or tight-fisted towards your needy neighbour. 8 You should rather open your hand, willingly lending enough to meet the need, whatever it may be. 9 Be careful that you do not entertain a mean thought, thinking, ‘The seventh year, the year of remission, is near’, and therefore view your needy neighbour with hostility and give nothing; your neighbour might cry to the Lord against you, and you would incur guilt. 10 Give liberally and be ungrudging when you do so, for on this account the Lord your God will bless you in all your work and in all that you undertake. 11 Since there will never cease to be some in need on the earth, I therefore command you, ‘Open your hand to the poor and needy neighbour in your land.’
I suppose all I was doing that Lenten evening over 50 years ago was sharing my interpretation of Biblical economics – an interpretation that is even more relevant today.
‘Christ the Beggar’, a sculpture by Timothy Schmalz in Rome (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 29 July 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 26 July to 1 August 2026 (pp 22-23), is ‘Lives in Transit’. This theme was introduced on Sunday with a programme update by Rachel Weller, Communications Officer, USPG.
The USPG prayer diary today (Wednesday 29 July 2026) invites us to pray:
God of justice, we pray for systems that bind workers into vulnerability and fear. Stir the conscience of governments and employers to act with fairness and integrity.
The Collect of the Day:
God our Father,
whose Son enjoyed the love of his friends,
Mary, Martha and Lazarus,
in learning, argument and hospitality:
may we so rejoice in your love
that the world may come to know
the depths of your wisdom, the wonder of your compassion,
and your power to bring life out of death;
through the merits of Jesus Christ,
our friend and brother,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Father,
from whom every family in heaven and on earth takes its name,
your servants Mary, Martha and Lazarus revealed your goodness
in a life of tranquillity and service:
grant that we who have gathered in faith around this table
may like them know the love of Christ that surpasses knowledge
and be filled with all your fullness;
through Jesus Christ our Lord.
Yesterday’s reflection
Continued tomorrow
The ‘Homeless Christ’ by the Canadian sculptor Timothy Schmalz in the grounds of Christ Church Cathedral, Dublin (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are continuing in Ordinary Time in the Church and this week began with the Eighth Sunday after Trinity (Trinity VIII, 26 July 2026). The calendar of the Church of England in Common Worship today remembers Mary, Martha and Lazarus with a Lesser Festival. I got back to Stony Stratford late last night after a short, one-day family visit to Dublin.
Later today, Stony Stratford Cricket Club is organising a special charity day at Ostler’s Lane, starting at 11:30, with what promises to be a day of high-quality cricket as a Stony representative side takes on an MCC representative side. This is also a fundraising day for Breast Cancer Now. Ro Whitehead is giving all food for the day in return for a donation to Breast Cancer Now. After the players’ tea break, supporters are invited to enjoy Ro’s teas, with special treats, in return for a donation. The bar is open from midday and all are welcome.
This morning, as this new day 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.
The Hardman window in Saint Mary’s Church, St Neots, with the Anointing of Jesus’ feet by Mary of Bethany (Photograph: Patrick Comerford)
John 12: 1-11 (NRSVA):
1 Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead. 2 There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him. 3 Mary took a pound of costly perfume made of pure nard, anointed Jesus’ feet, and wiped them with her hair. The house was filled with the fragrance of the perfume. 4 But Judas Iscariot, one of his disciples (the one who was about to betray him), said, 5 ‘Why was this perfume not sold for three hundred denarii and the money given to the poor?’ 6 (He said this not because he cared about the poor, but because he was a thief; he kept the common purse and used to steal what was put into it.) 7 Jesus said, ‘Leave her alone. She bought it so that she might keep it for the day of my burial. 8 You always have the poor with you, but you do not always have me.’
9 When the great crowd of the Jews learned that he was there, they came not only because of Jesus but also to see Lazarus, whom he had raised from the dead. 10 So the chief priests planned to put Lazarus to death as well, 11 since it was on account of him that many of the Jews were deserting and were believing in Jesus.
‘There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him’ (John 12: 2) … dinner in Sidney Sussex College, Cambridge (Photograph: Patrick Comerford)
Today’s Reflections:
Today’s Gospel reading at the Eucharist in the lectionary (John 12: 1-11) is for the Lesser Festival in Common Worship for Mary, Martha and Lazarus.
Many years ago, when I was in my early 20s, the then Rector of Killanne and Killegney, Co Wexford, Canon Norman Ruddock, invited me to speak at one of his Lenten reflections in Clonroche, Co Wexford.
I was then living on High Street in Wexford, working as a journalist with the Wexford People, and I was probably invited as a Lenten speaker because I also had a weekly column in the local newspapers in Co Wexford and Co Wicklow.
I remember how Philip Corish kindly drove me to and from Wexford that evening. Later that year, he was elected an Alderman on Wexford Corporation, and he would go on to become a Mayor of Wexford, while Norman Ruddock later became the Rector of Wexford, and he was a constant encouragement to me throughout my 20s, 30s and 40s to go forward for ordination.
I remember that evening as a balmy spring evening, and Norman Ruddock remarked on how my talk was challenging politically and socially. There was only one written follow-up: an anonymous parishioner sent me an unsigned letter, telling me I had abused the Gospel for political purposes. She (or he) chose to remind me of a saying in today’s Gospel reading: ‘You always have the poor with you’ (John 12: 8), or perhaps? ‘The poor will always be among us!’ (Matthew 26: 11).
That was more than half a century ago. I never kept that letter, but I still think about it when I hear far-right activists criticising people like me, accusing us of being ‘Woke’ or showing ‘empathy’.
These verses continue to be misinterpreted and weaponised as a justification of wealth accumulation and ignoring the plight of the poor and the causes of their poverty.
As today’s Gospel reading makes very clear, it is Judas Iscariot who elicits this response from Jesus. The setting in John 12 is a destitute village, Bethany, whose name means ‘house of the poor’, ‘house of affliction’ or ‘house of misery’. In Matthew 26, Bethany is the house of Simon the Leper, one of the poorest of the poor in a village full of poor people.
In the parallel story in Mark 14: 7, Jesus says: ‘For you always have the poor with you, and you can show kindness to them whenever you wish’. If anyone thinks ‘the poor will always be among you’ is a universal statement that somehow allows them to avoid responsibility from seeking to eliminate poverty, Mark 14: 7 turns that interpretation on its head.
In addition, we should remember that when Jesus cites Scripture he expects those who are listening to be familiar with the passage, and that they should be able to finish the quotation as they take it to heart. Jesus here is quoting from Deuteronomy 15, but the full passage (Deuteronomy 15: 1-11) he cites provides the context:
15 Every seventh year you shall grant a remission of debts. 2 And this is the manner of the remission: every creditor shall remit the claim that is held against a neighbour, not exacting it from a neighbour who is a member of the community, because the Lord’s remission has been proclaimed. 3 From a foreigner you may exact it, but you must remit your claim on whatever any member of your community owes you. 4 There will, however, be no one in need among you, because the Lord is sure to bless you in the land that the Lord your God is giving you as a possession to occupy, 5 if only you will obey the Lord your God by diligently observing this entire commandment that I command you today. 6 When the Lord your God has blessed you, as he promised you, you will lend to many nations, but you will not borrow; you will rule over many nations, but they will not rule over you.
7 If there is among you anyone in need, a member of your community in any of your towns within the land that the Lord your God is giving you, do not be hard-hearted or tight-fisted towards your needy neighbour. 8 You should rather open your hand, willingly lending enough to meet the need, whatever it may be. 9 Be careful that you do not entertain a mean thought, thinking, ‘The seventh year, the year of remission, is near’, and therefore view your needy neighbour with hostility and give nothing; your neighbour might cry to the Lord against you, and you would incur guilt. 10 Give liberally and be ungrudging when you do so, for on this account the Lord your God will bless you in all your work and in all that you undertake. 11 Since there will never cease to be some in need on the earth, I therefore command you, ‘Open your hand to the poor and needy neighbour in your land.’
I suppose all I was doing that Lenten evening over 50 years ago was sharing my interpretation of Biblical economics – an interpretation that is even more relevant today.
‘Christ the Beggar’, a sculpture by Timothy Schmalz in Rome (Photograph: Patrick Comerford)
Today’s Prayers (Wednesday 29 July 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 26 July to 1 August 2026 (pp 22-23), is ‘Lives in Transit’. This theme was introduced on Sunday with a programme update by Rachel Weller, Communications Officer, USPG.
The USPG prayer diary today (Wednesday 29 July 2026) invites us to pray:
God of justice, we pray for systems that bind workers into vulnerability and fear. Stir the conscience of governments and employers to act with fairness and integrity.
The Collect of the Day:
God our Father,
whose Son enjoyed the love of his friends,
Mary, Martha and Lazarus,
in learning, argument and hospitality:
may we so rejoice in your love
that the world may come to know
the depths of your wisdom, the wonder of your compassion,
and your power to bring life out of death;
through the merits of Jesus Christ,
our friend and brother,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Father,
from whom every family in heaven and on earth takes its name,
your servants Mary, Martha and Lazarus revealed your goodness
in a life of tranquillity and service:
grant that we who have gathered in faith around this table
may like them know the love of Christ that surpasses knowledge
and be filled with all your fullness;
through Jesus Christ our Lord.
Yesterday’s reflection
Continued tomorrow
The ‘Homeless Christ’ by the Canadian sculptor Timothy Schmalz in the grounds of Christ Church Cathedral, Dublin (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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28 July 2026
Downing College is the oldest of
the new colleges and the newest
of the old colleges in Cambridge
The Porter’s Lodge and First Court at Downing College, Cambridge, facing onto Regent Street (Photograph: Patrick Comerford, 2026)
Patrick Comerford
There are posters all over Cambridge this week and last for the Cambridge Shakespeare Festival, which began on 13 July and continues until 29 August. The festival is celebrating 39 years, and this year’s programme includes The Tempest and The Merchant of Venice in Downing College Gardens; Much Ado About Nothing and Romeo and Juliet in Saint John’s College Gardens; and A Midsummer Night’s Dream in Trinity College Gardens.
The festival was founded in 1987, and runs for eight weeks in July and August. In the past, when the festival coincided with IOCS summer schools in Sidney Sussex College, I have been were invited to a production of A Midsummer Night’s Dream in Saint John’s College Gardens.
While I was walking around in Cambridge last week with a friend from Ireland, there were posters for the festival everywhere, and at the end of the day I decided to call into Downing College, where The Tempest (13 July to 1 August) and The Merchant of Venice (3 to 29 August ) are being staged.
The Maitland Robinson Library was designed by Quinlan Terry and opened in 1993 (Photograph: Patrick Comerford, 2026)
Downing College was founded in 1800 and is often described as the oldest of the new colleges and the newest of the old colleges in Cambridge. It is on Regent Street, in the heart of Cambridge, and the entrance is opposite the front of the University Arms Hotel and the entrance to Parker’s Piece.
It was the only college to be added to the university between 1596 and 1869, and was formed ‘for the encouragement of the study of Law and Medicine and of the cognate subjects of Moral and Natural Science’. Downing has been named as one of the two most eco-friendly colleges in Cambridge and it has developed a reputation in both law and medicine.
It almost goes without saying that the names of Downing Street and Downing College share a common origin. Sir George Downing (1623-1684) was born in Dublin and was a Parliamentarian turned Royalist, who had been a Puritan chaplain and a Cromwellian diplomat, and later the ambassador at the Hague during the reign of Charles II.
Samuel Pepys once said Downing’s conduct was odious if useful to the king, called him a ‘perfidious rogue’ and reported that ‘all the world took notice of him for a most ungrateful villain for his pains’.
Trees lining one side of the Quadrangle at Downing College, Cambridge (Photograph: Patrick Comerford, 2026)
George Downing built Downing Street in Whitehall in the 1680s, including 10 Downing Street, later the official residence of the Prime Minister. When his grandson Sir George Downing (1685-1749) died, the family fortune and title passed to his cousin, Sir Jacob Downing (1717-1764). But the estates were to be used to found a college at Cambridge and when Sir Jacob died Downing College was supposed to come into existence.
However, Jacob’s widow Margaret refused to give up the estates and lengthy court cases followed. When she died in 1778 both her second husband, Admiral Sir George Bowyer (1740-1800), and her sister’s son continued to resist the terms of the original will until 1800, when the court decided in favour of Sir George Downing’s will. George III then granted Downing a royal charter, marking the official foundation of the college.
The trustees of the Downing estate included the Master of Clare College and Saint John’s College and the Archbishops of Canterbury and York. In 1806, they commissioned the architect William Wilkins (1778-1839) to design their new college.
Wilkins, who worked in the neo-classical architectural style, designed the first wholly campus-based college plan in the world, based on a magnificent entrance on Downing Street reaching back to form the largest court in Cambridge, extending to Lensfield Road. But this was not to be: the court cases greatly reduced the estate and the grand plans failed.
The Dining Hall and the Paddock at Downing College, Cambridge (Photograph: Patrick Comerford, 2026)
Much of the north side of what was then the Pembroke Leys was sold to the university and is now home to scientific buildings at the Downing Site. Initially, only limited east and west ranges were built, and the plans for a library and a chapel on the south face of the college were shelved.
The third side of the square was only completed in 1951 when the college chapel was built. Where the fourth side would have been is now a large paddock known simply as ‘The Paddock’, with many trees. Although not fully enclosed, the court formed before Downing College is perhaps the largest in Cambridge or Oxford – a boast that is contested by Trinity College’s Great Court.
The most recent building additions are the Howard Lodge, the Howard Building and the Howard Theatre which opened in 2010. The Heong Gallery, a modern art gallery, opened in 2016, is named after Alwyn Heong, an alumnus who is a supporter of the visual arts. The conversion of a stables building by Caruso St John won an RIBA award.
The college fields teams in a range of sports, including men’s football, men’s and women’s rugby and tennis, and Downing College Boat Club is successful too.
Downing students remain prominent in the academic world and Downing has a particular reputation as the ‘Law College’. The college is renowned for its strong legal tradition, being built up by Clive Parry, his pupil and successor John Hopkins and Graham Virgo.
Legal notables associated with Downing College include the late Sir John Smith, the pre-eminent criminal lawyer of his generation; Lord Collins of Mapesbury, the first solicitor to be appointed to the Court of Appeal and House of Lords; and Sir Robert Jennings, former president of the International Court of Justice.
Downing College Chapel, behind the portico, was built in 1951 (Photograph: Patrick Comerford, 2026)
The Dean of Chapel and chaplain, the Revd Dr Keith Eyeons, is a Fellow of Downing College and the Director of Studies for Theology, Religion and Philosophy of Religion. He was a teacher in Buckinghamshire before training for ordination.
He returned to Cambridge to work part-time as chaplain at Downing College, while also working part-time on a PhD on Karl Barth and Saint John’s Gospel, supervised by Professor David Ford. He is the author of The Theology of Everything and The View from the Centre.
His current research is on the potential interactions between physics and theology, especially the ontological significance of quantum field theory and general relativity, and the fine-tuning of the cosmos.
Downing College chapel is a focus for spirituality, prayer, worship, preaching, hospitality and friendship. The services include choral services on Sundays at 6 pm and on occasional Thursdays at 9 pm, daily prayers, compline and occasional talks and discussions.
The Cambridge Shakespeare Festival began on 13 July and continues until 29 August … a poster in Downing College (Photograph: Patrick Comerford, 2026)
Patrick Comerford
There are posters all over Cambridge this week and last for the Cambridge Shakespeare Festival, which began on 13 July and continues until 29 August. The festival is celebrating 39 years, and this year’s programme includes The Tempest and The Merchant of Venice in Downing College Gardens; Much Ado About Nothing and Romeo and Juliet in Saint John’s College Gardens; and A Midsummer Night’s Dream in Trinity College Gardens.
The festival was founded in 1987, and runs for eight weeks in July and August. In the past, when the festival coincided with IOCS summer schools in Sidney Sussex College, I have been were invited to a production of A Midsummer Night’s Dream in Saint John’s College Gardens.
While I was walking around in Cambridge last week with a friend from Ireland, there were posters for the festival everywhere, and at the end of the day I decided to call into Downing College, where The Tempest (13 July to 1 August) and The Merchant of Venice (3 to 29 August ) are being staged.
The Maitland Robinson Library was designed by Quinlan Terry and opened in 1993 (Photograph: Patrick Comerford, 2026)
Downing College was founded in 1800 and is often described as the oldest of the new colleges and the newest of the old colleges in Cambridge. It is on Regent Street, in the heart of Cambridge, and the entrance is opposite the front of the University Arms Hotel and the entrance to Parker’s Piece.
It was the only college to be added to the university between 1596 and 1869, and was formed ‘for the encouragement of the study of Law and Medicine and of the cognate subjects of Moral and Natural Science’. Downing has been named as one of the two most eco-friendly colleges in Cambridge and it has developed a reputation in both law and medicine.
It almost goes without saying that the names of Downing Street and Downing College share a common origin. Sir George Downing (1623-1684) was born in Dublin and was a Parliamentarian turned Royalist, who had been a Puritan chaplain and a Cromwellian diplomat, and later the ambassador at the Hague during the reign of Charles II.
Samuel Pepys once said Downing’s conduct was odious if useful to the king, called him a ‘perfidious rogue’ and reported that ‘all the world took notice of him for a most ungrateful villain for his pains’.
Trees lining one side of the Quadrangle at Downing College, Cambridge (Photograph: Patrick Comerford, 2026)
George Downing built Downing Street in Whitehall in the 1680s, including 10 Downing Street, later the official residence of the Prime Minister. When his grandson Sir George Downing (1685-1749) died, the family fortune and title passed to his cousin, Sir Jacob Downing (1717-1764). But the estates were to be used to found a college at Cambridge and when Sir Jacob died Downing College was supposed to come into existence.
However, Jacob’s widow Margaret refused to give up the estates and lengthy court cases followed. When she died in 1778 both her second husband, Admiral Sir George Bowyer (1740-1800), and her sister’s son continued to resist the terms of the original will until 1800, when the court decided in favour of Sir George Downing’s will. George III then granted Downing a royal charter, marking the official foundation of the college.
The trustees of the Downing estate included the Master of Clare College and Saint John’s College and the Archbishops of Canterbury and York. In 1806, they commissioned the architect William Wilkins (1778-1839) to design their new college.
Wilkins, who worked in the neo-classical architectural style, designed the first wholly campus-based college plan in the world, based on a magnificent entrance on Downing Street reaching back to form the largest court in Cambridge, extending to Lensfield Road. But this was not to be: the court cases greatly reduced the estate and the grand plans failed.
The Dining Hall and the Paddock at Downing College, Cambridge (Photograph: Patrick Comerford, 2026)
Much of the north side of what was then the Pembroke Leys was sold to the university and is now home to scientific buildings at the Downing Site. Initially, only limited east and west ranges were built, and the plans for a library and a chapel on the south face of the college were shelved.
The third side of the square was only completed in 1951 when the college chapel was built. Where the fourth side would have been is now a large paddock known simply as ‘The Paddock’, with many trees. Although not fully enclosed, the court formed before Downing College is perhaps the largest in Cambridge or Oxford – a boast that is contested by Trinity College’s Great Court.
The most recent building additions are the Howard Lodge, the Howard Building and the Howard Theatre which opened in 2010. The Heong Gallery, a modern art gallery, opened in 2016, is named after Alwyn Heong, an alumnus who is a supporter of the visual arts. The conversion of a stables building by Caruso St John won an RIBA award.
The college fields teams in a range of sports, including men’s football, men’s and women’s rugby and tennis, and Downing College Boat Club is successful too.
Downing students remain prominent in the academic world and Downing has a particular reputation as the ‘Law College’. The college is renowned for its strong legal tradition, being built up by Clive Parry, his pupil and successor John Hopkins and Graham Virgo.
Legal notables associated with Downing College include the late Sir John Smith, the pre-eminent criminal lawyer of his generation; Lord Collins of Mapesbury, the first solicitor to be appointed to the Court of Appeal and House of Lords; and Sir Robert Jennings, former president of the International Court of Justice.
Downing College Chapel, behind the portico, was built in 1951 (Photograph: Patrick Comerford, 2026)
The Dean of Chapel and chaplain, the Revd Dr Keith Eyeons, is a Fellow of Downing College and the Director of Studies for Theology, Religion and Philosophy of Religion. He was a teacher in Buckinghamshire before training for ordination.
He returned to Cambridge to work part-time as chaplain at Downing College, while also working part-time on a PhD on Karl Barth and Saint John’s Gospel, supervised by Professor David Ford. He is the author of The Theology of Everything and The View from the Centre.
His current research is on the potential interactions between physics and theology, especially the ontological significance of quantum field theory and general relativity, and the fine-tuning of the cosmos.
Downing College chapel is a focus for spirituality, prayer, worship, preaching, hospitality and friendship. The services include choral services on Sundays at 6 pm and on occasional Thursdays at 9 pm, daily prayers, compline and occasional talks and discussions.
The Cambridge Shakespeare Festival began on 13 July and continues until 29 August … a poster in Downing College (Photograph: Patrick Comerford, 2026)
Daily prayer in Ordinary Time 2026:
82, Tuesday 28 July 2026
‘The field is the world, and the good seed are the children of the kingdom’ (Matthew 13: 38) … a field ready for the harvest near Lismore, Co Waterford (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church and this week began with the Eighth Sunday after Trinity (Trinity VIII, 26 July 2026). I am on my way to Luton this morning to catch a flight to Dublin for a short, one-day family visit. But, as the day 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 reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Harvest or weeds? … a field near Cross in Hand on the northern edges of Lichfield (Photograph: Patrick Comerford)
Matthew 13: 36-43 (NRSVA):
36 Then he left the crowds and went into the house. And his disciples approached him, saying, ‘Explain to us the parable of the weeds of the field.’ 37 He answered, ‘The one who sows the good seed is the Son of Man; 38 the field is the world, and the good seed are the children of the kingdom; the weeds are the children of the evil one, 39 and the enemy who sowed them is the devil; the harvest is the end of the age, and the reapers are angels. 40 Just as the weeds are collected and burned up with fire, so will it be at the end of the age. 41 The Son of Man will send his angels, and they will collect out of his kingdom all causes of sin and all evildoers, 42 and they will throw them into the furnace of fire, where there will be weeping and gnashing of teeth. 43 Then the righteous will shine like the sun in the kingdom of their Father. Let anyone with ears listen!’
Fields of green and gold beside Comberford Hall, between Lichfield and Tamworth in rural Staffordshire (Photograph: Patrick Comerford)
This morning’s reflection:
There are some positive images in today’s Gospel reading (Matthew 13: 36-43) of the righteous shining like the sun in God’s kingdom and chilling images of others being thrown into ‘the furnace of fire, where there will be weeping and gnashing of teeth’.
But throughout history, humanity has stooped to burn what we dislike and what we want to expunge, and we have done it constantly.
We have been burning books as Christians since Saint Athanasius ordered the burning of texts in Alexandria in the year 367. In the Middle Ages, and sometimes even later, we burned heretics at the stake. When that stopped, we burned anything deemed to be an occasions of sin.
They were burned publicly as an accompanying theme for the outdoor sermons of San Bernardino da Siena in the early 15th century. These included mirrors, cosmetics, fine dresses, playing cards … even musical instruments, and, of course, books, song sheets, artworks, paintings and sculpture. In his sermons, the book-burning friar regularly called for Jews and gays to be either isolated from society or eliminated from the human community.
Later in Florence, the supporters of Savonarola collected and publicly burned thousands of objects, including cosmetics, art, and books in 1497.
On the other hand, Franz Kafka’s last request to his friend Max Brod in 1921 was to ‘burn all my diaries, letters, manuscripts … completely and unread’.
But, more recently, the Nazis staged regular book burnings, especially burning books by Jewish writers, including Thomas Mann, Karl Marx and Albert Einstein. Extremists of all religious and political persuasions want to burn the symbols and totems of their opponents, whether it is Pastor Terry Jones burning the Quran and effigies of Bill Clinton and Barack Obama in Florida or jihadists burning the Twin Towers in New York.
Today we are witnessing efforts by the Trump regime to suppress free speech by journalists in the Wall Street Journal, the New York Times, the BBC and the Associated Press, capriciously excluding journalists from the White House press pool, demeaning women journalists as ‘Miss Piggy’ and threatening to strip NBC and ABC of their licences to broadcast.
The hypocrisy of these threats is aggravated by claims from the Trump regime that it is defending free speech when it attacked Britain and other European countries for seeking to curb violence and racism on US-based social media platforms.
The limits of our extremists seem to be defined by their inflammatory words.
But who is being burned in this morning’s Gospel reading?
Who is doing the burning?
And who will be weeping and gnashing their teeth?
Contrary to many shoddy reading of this Gospel reading, Christians are not asked to burn anyone or anything at all. And, if we have enemies, we are called not to burn them but to love them.
Christ has been speaking by the lake first to the crowd, telling them the parable of the wheat and the weeds (verse 24-30). The word that we have traditionally translated as tares or weeds (verses 25, 26, 27, 29, 30, 36, 38, 40) is the Greek word ζιζάνια (zizania), a type of wild rice grass, although Saint Matthew is probably referring to a type of darnel or noxious weed. It looks like wheat until the plants mature and the ears open, and the seeds are a strong soporific poison.
Christ then withdraws into a house, and has a private conversation with the Disciples (verses 36-43), in which he explains he is the sower (verse 37), the good seed is not the Word, but the Children of the Kingdom (verse 38), the weeds are the ‘Children of the Evil One’ (verse 38), and the field is the world (verse 38).
The harvest is not gathered by the disciples or the children of the kingdom, but by angels sent by the Son of Man (verses 39, 41). It is an apocalyptic image, describing poetically and dramatically a future cataclysm, and not an image to describe what should be happening today. It is imagery that draws on the apocalyptic images in the Book of Daniel, where the three young men who are faithful to God are tried in the fires of the furnace, yet come out alive, stronger and firmer in their faith (see Daniel 3: 1-10).
The slaves or δοῦλοι (douloi), the people who want to separate the darnel from the wheat (verse 27-28), are the disciples: Saint Paul introduces himself in his letters with phrases like Παῦλος δοῦλος Χριστοῦ Ἰησοῦ, Paul, a doulos, slave, or servant of Jesus Christ (see Romans 1: 1, Philippians 1: 1, Titus 1: 1). The same word is used by James (see James 1: 1), Peter (see II Peter 1: 1) and Jude (see Jude 1) to introduce themselves in their letters.
In the Book of Revelation, this word is used to describe the Disciples and the Church (see Revelation 1: 1; 22: 3).
In other words, the apostolic writers see themselves as slaves in the field, working at Christ’s command in the world.
This is one of eight parables about the last judgment found only in Saint Matthew’s Gospel, and six of the seven New Testament uses of the phrase ‘weeping and gnashing of teeth’ (ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων) occur in this Gospel (Matthew 8: 12; 13: 42; 13: 50; 22: 13; 24: 51; and 25: 30; see also Luke 13: 28).
When it comes to explaining the parable to the disciples in today’s reading (verses 36-43), the earlier references to the slaves in the first part (verses 27-28) are no longer there. It is not that the slaves have disappeared – Christ is speaking directly to those who would want to uproot the tares but who would find themselves uprooting the wheat too.
The weeding of the field is God’s job, not ours. The reapers, not the slaves, will gather in both the weeds and the wheat, the weeds first and then the wheat (verse 30).
Farmers are baling the hay and taking in the harvest in many places already. In a few weeks’ time, many farmers will be seen burning off the stubble on their fields to prepare the soil for autumn sowing and planting new crops. In this sense, the farmer understands burning as purification and preparation – it is not as harsh as city dwellers think.
It is not for us to decide who is in and who is out in Christ’s field, in the kingdom of God. That is Christ’s task alone.
Christ gently cautions the Disciples against rash decisions about who is in and who is out. Gently, he lets them see that the tares are not damaging the growth of the wheat, they just grow alongside it and amidst it.
But so often we decide to assume God’s role. We do it constantly in society, and we do it constantly in the Church, deciding who should be in and who should be out.
The harvest comes at the end of time, not now, and I should not hasten it even if the reapers seem to tarry.
The weeds we identify and want to uproot may turn out to be wheat, what we presume to be wheat because it looks like us may turn out to be weeds.
We assume the role of the reapers every time we decide we would be better off without someone in our society or in the Church because we disagree with them about issues like sexuality, women bishops and priests, and other issues that we mistake for core values.
The core values, as Christ himself explains, again and again, are loving God and loving others.
It is not without good reason that the Patristic writers warn that schism is worse than heresy (see Saint John Chrysostom, Patrologia Græca, vol. lxii, col. 87, On Ephesians, Homily 11, §5). We do not need to demythologise this morning’s reading. Christ leaves that to the future. This morning we are called to grow and not to worry about the tares. That growth must always emphasise love first.
When some members of the Church have sought to ‘out’ or ‘throw out’ people because of their sexuality they have caused immense personal tragedy for individuals and their families and friends – weeping and gnashing of teeth indeed.
When I want a Church or society that looks like me, I eventually end up living on a desert island or as a member of a sect of one – and there I might just find out too how unhappy I am with myself!
But if I allow myself to grow in faith and trust and love with others, I may, I just may, to my surprise, find that they too are wheat rather than weeds, and hopefullu they may realise the same about me.
‘The field is the world, and the good seed are the children of the kingdom’ (Matthew 13: 38) … harvest fields in Fisherwick, between Lichfield and Tamworth (Photograph: Patrick Comerford)
Today’s Prayers (Tuesday 28 July 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 26 July to 1 August 2026 (pp 22-23), is ‘Lives in Transit’. This theme was introduced on Sunday with a programme update by Rachel Weller, Communications Officer, USPG.
The USPG prayer diary today (Tuesday 28 July 2026) invites us to pray:
God of mercy, hold close all who are weary and long to return home, particularly refugees. In their endurance, be their strength; in their uncertainty, be their peace; and in their suffering, be their hope that does not fail.
The Collect of the Day:
Almighty Lord and everlasting God,
we beseech you to direct, sanctify and govern
both our hearts and bodies
in the ways of your laws
and the works of your commandments;
that through your most mighty protection, both here and ever,
we may be preserved in body and soul;
through our Lord and Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Strengthen for service, Lord,
the hands that have taken holy things;
may the ears which have heard your word
be deaf to clamour and dispute;
may the tongues which have sung your praise be free from deceit;
may the eyes which have seen the tokens of your love
shine with the light of hope;
and may the bodies which have been fed with your body
be refreshed with the fullness of your life;
glory to you for ever.
Additional Collect:
Lord God,
your Son left the riches of heaven
and became poor for our sake:
when we prosper save us from pride,
when we are needy save us from despair,
that we may trust in you alone;
through Jesus Christ our Lord.
Yesterday’s reflection
Continued tomorrow
Franz Kafka’s last wishes … a video in the recent exhibition, ‘Kafka: Making of an Icon’, in the Weston Library in Oxford (Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are continuing in Ordinary Time in the Church and this week began with the Eighth Sunday after Trinity (Trinity VIII, 26 July 2026). I am on my way to Luton this morning to catch a flight to Dublin for a short, one-day family visit. But, as the day 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 reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Harvest or weeds? … a field near Cross in Hand on the northern edges of Lichfield (Photograph: Patrick Comerford)
Matthew 13: 36-43 (NRSVA):
36 Then he left the crowds and went into the house. And his disciples approached him, saying, ‘Explain to us the parable of the weeds of the field.’ 37 He answered, ‘The one who sows the good seed is the Son of Man; 38 the field is the world, and the good seed are the children of the kingdom; the weeds are the children of the evil one, 39 and the enemy who sowed them is the devil; the harvest is the end of the age, and the reapers are angels. 40 Just as the weeds are collected and burned up with fire, so will it be at the end of the age. 41 The Son of Man will send his angels, and they will collect out of his kingdom all causes of sin and all evildoers, 42 and they will throw them into the furnace of fire, where there will be weeping and gnashing of teeth. 43 Then the righteous will shine like the sun in the kingdom of their Father. Let anyone with ears listen!’
Fields of green and gold beside Comberford Hall, between Lichfield and Tamworth in rural Staffordshire (Photograph: Patrick Comerford)
This morning’s reflection:
There are some positive images in today’s Gospel reading (Matthew 13: 36-43) of the righteous shining like the sun in God’s kingdom and chilling images of others being thrown into ‘the furnace of fire, where there will be weeping and gnashing of teeth’.
But throughout history, humanity has stooped to burn what we dislike and what we want to expunge, and we have done it constantly.
We have been burning books as Christians since Saint Athanasius ordered the burning of texts in Alexandria in the year 367. In the Middle Ages, and sometimes even later, we burned heretics at the stake. When that stopped, we burned anything deemed to be an occasions of sin.
They were burned publicly as an accompanying theme for the outdoor sermons of San Bernardino da Siena in the early 15th century. These included mirrors, cosmetics, fine dresses, playing cards … even musical instruments, and, of course, books, song sheets, artworks, paintings and sculpture. In his sermons, the book-burning friar regularly called for Jews and gays to be either isolated from society or eliminated from the human community.
Later in Florence, the supporters of Savonarola collected and publicly burned thousands of objects, including cosmetics, art, and books in 1497.
On the other hand, Franz Kafka’s last request to his friend Max Brod in 1921 was to ‘burn all my diaries, letters, manuscripts … completely and unread’.
But, more recently, the Nazis staged regular book burnings, especially burning books by Jewish writers, including Thomas Mann, Karl Marx and Albert Einstein. Extremists of all religious and political persuasions want to burn the symbols and totems of their opponents, whether it is Pastor Terry Jones burning the Quran and effigies of Bill Clinton and Barack Obama in Florida or jihadists burning the Twin Towers in New York.
Today we are witnessing efforts by the Trump regime to suppress free speech by journalists in the Wall Street Journal, the New York Times, the BBC and the Associated Press, capriciously excluding journalists from the White House press pool, demeaning women journalists as ‘Miss Piggy’ and threatening to strip NBC and ABC of their licences to broadcast.
The hypocrisy of these threats is aggravated by claims from the Trump regime that it is defending free speech when it attacked Britain and other European countries for seeking to curb violence and racism on US-based social media platforms.
The limits of our extremists seem to be defined by their inflammatory words.
But who is being burned in this morning’s Gospel reading?
Who is doing the burning?
And who will be weeping and gnashing their teeth?
Contrary to many shoddy reading of this Gospel reading, Christians are not asked to burn anyone or anything at all. And, if we have enemies, we are called not to burn them but to love them.
Christ has been speaking by the lake first to the crowd, telling them the parable of the wheat and the weeds (verse 24-30). The word that we have traditionally translated as tares or weeds (verses 25, 26, 27, 29, 30, 36, 38, 40) is the Greek word ζιζάνια (zizania), a type of wild rice grass, although Saint Matthew is probably referring to a type of darnel or noxious weed. It looks like wheat until the plants mature and the ears open, and the seeds are a strong soporific poison.
Christ then withdraws into a house, and has a private conversation with the Disciples (verses 36-43), in which he explains he is the sower (verse 37), the good seed is not the Word, but the Children of the Kingdom (verse 38), the weeds are the ‘Children of the Evil One’ (verse 38), and the field is the world (verse 38).
The harvest is not gathered by the disciples or the children of the kingdom, but by angels sent by the Son of Man (verses 39, 41). It is an apocalyptic image, describing poetically and dramatically a future cataclysm, and not an image to describe what should be happening today. It is imagery that draws on the apocalyptic images in the Book of Daniel, where the three young men who are faithful to God are tried in the fires of the furnace, yet come out alive, stronger and firmer in their faith (see Daniel 3: 1-10).
The slaves or δοῦλοι (douloi), the people who want to separate the darnel from the wheat (verse 27-28), are the disciples: Saint Paul introduces himself in his letters with phrases like Παῦλος δοῦλος Χριστοῦ Ἰησοῦ, Paul, a doulos, slave, or servant of Jesus Christ (see Romans 1: 1, Philippians 1: 1, Titus 1: 1). The same word is used by James (see James 1: 1), Peter (see II Peter 1: 1) and Jude (see Jude 1) to introduce themselves in their letters.
In the Book of Revelation, this word is used to describe the Disciples and the Church (see Revelation 1: 1; 22: 3).
In other words, the apostolic writers see themselves as slaves in the field, working at Christ’s command in the world.
This is one of eight parables about the last judgment found only in Saint Matthew’s Gospel, and six of the seven New Testament uses of the phrase ‘weeping and gnashing of teeth’ (ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων) occur in this Gospel (Matthew 8: 12; 13: 42; 13: 50; 22: 13; 24: 51; and 25: 30; see also Luke 13: 28).
When it comes to explaining the parable to the disciples in today’s reading (verses 36-43), the earlier references to the slaves in the first part (verses 27-28) are no longer there. It is not that the slaves have disappeared – Christ is speaking directly to those who would want to uproot the tares but who would find themselves uprooting the wheat too.
The weeding of the field is God’s job, not ours. The reapers, not the slaves, will gather in both the weeds and the wheat, the weeds first and then the wheat (verse 30).
Farmers are baling the hay and taking in the harvest in many places already. In a few weeks’ time, many farmers will be seen burning off the stubble on their fields to prepare the soil for autumn sowing and planting new crops. In this sense, the farmer understands burning as purification and preparation – it is not as harsh as city dwellers think.
It is not for us to decide who is in and who is out in Christ’s field, in the kingdom of God. That is Christ’s task alone.
Christ gently cautions the Disciples against rash decisions about who is in and who is out. Gently, he lets them see that the tares are not damaging the growth of the wheat, they just grow alongside it and amidst it.
But so often we decide to assume God’s role. We do it constantly in society, and we do it constantly in the Church, deciding who should be in and who should be out.
The harvest comes at the end of time, not now, and I should not hasten it even if the reapers seem to tarry.
The weeds we identify and want to uproot may turn out to be wheat, what we presume to be wheat because it looks like us may turn out to be weeds.
We assume the role of the reapers every time we decide we would be better off without someone in our society or in the Church because we disagree with them about issues like sexuality, women bishops and priests, and other issues that we mistake for core values.
The core values, as Christ himself explains, again and again, are loving God and loving others.
It is not without good reason that the Patristic writers warn that schism is worse than heresy (see Saint John Chrysostom, Patrologia Græca, vol. lxii, col. 87, On Ephesians, Homily 11, §5). We do not need to demythologise this morning’s reading. Christ leaves that to the future. This morning we are called to grow and not to worry about the tares. That growth must always emphasise love first.
When some members of the Church have sought to ‘out’ or ‘throw out’ people because of their sexuality they have caused immense personal tragedy for individuals and their families and friends – weeping and gnashing of teeth indeed.
When I want a Church or society that looks like me, I eventually end up living on a desert island or as a member of a sect of one – and there I might just find out too how unhappy I am with myself!
But if I allow myself to grow in faith and trust and love with others, I may, I just may, to my surprise, find that they too are wheat rather than weeds, and hopefullu they may realise the same about me.
‘The field is the world, and the good seed are the children of the kingdom’ (Matthew 13: 38) … harvest fields in Fisherwick, between Lichfield and Tamworth (Photograph: Patrick Comerford)
Today’s Prayers (Tuesday 28 July 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 26 July to 1 August 2026 (pp 22-23), is ‘Lives in Transit’. This theme was introduced on Sunday with a programme update by Rachel Weller, Communications Officer, USPG.
The USPG prayer diary today (Tuesday 28 July 2026) invites us to pray:
God of mercy, hold close all who are weary and long to return home, particularly refugees. In their endurance, be their strength; in their uncertainty, be their peace; and in their suffering, be their hope that does not fail.
The Collect of the Day:
Almighty Lord and everlasting God,
we beseech you to direct, sanctify and govern
both our hearts and bodies
in the ways of your laws
and the works of your commandments;
that through your most mighty protection, both here and ever,
we may be preserved in body and soul;
through our Lord and Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Strengthen for service, Lord,
the hands that have taken holy things;
may the ears which have heard your word
be deaf to clamour and dispute;
may the tongues which have sung your praise be free from deceit;
may the eyes which have seen the tokens of your love
shine with the light of hope;
and may the bodies which have been fed with your body
be refreshed with the fullness of your life;
glory to you for ever.
Additional Collect:
Lord God,
your Son left the riches of heaven
and became poor for our sake:
when we prosper save us from pride,
when we are needy save us from despair,
that we may trust in you alone;
through Jesus Christ our Lord.
Yesterday’s reflection
Continued tomorrow
Franz Kafka’s last wishes … a video in the recent exhibition, ‘Kafka: Making of an Icon’, in the Weston Library in Oxford (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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