25 July 2026

Visiting Westcott House, Cambridge,
is like standing on the shoulders of
the theological giants of Anglicanism

Westcott House on Jesus Lane is one of the two Anglican theological colleges in Cambridge (Photograph: Patrick Comerford, 2026)

Patrick Comerford

During this week’s walking tour of Cambridge, when I showed a visiting friend from Ireland around the Cambridge I have felt a part of for almost 20 years and that has been a part of me too, we visited a number of colleges, chapels and churches, including King’s College and Jesus College and their chapels, and Sidney Sussex College and Christ’s College.

One of the theological colleges we visited was Westcott House, the Anglican theological college on Jesus Lane in the heart of Cambridge, squeezed between Sidney Sussex College to the west and All Saints’ Church to the east, and across the street on Jesus Lane from Jesus College, as well as the Institute for Orthodox Christian Studies and Wesley House.

When I stayed at Sidney Sussex College on courses organised by the IOCS, I became well acquainted with Westcott House, and I have often mused that it Westcott was the one theological college in England – or, perhaps, Ripon College Cuddesdon – I would like to have trained at had I not trained in Ireland.

I stayed in Westcott House once many years ago during a residential meeting of USPG trustees, and I have been there for chapel services and for seminars organised by the IOCS, when the lecturers have included Archbishop Rowan Williams, Metropolitan Kallistos Ware and Metropolitan John Zizioulas.

Westcott House on Jesus Lane, Cambridge, is squeezed between Sidney Sussex College and All Saints’ Church and across the street from Jesus College (Photograph: Patrick Comerford, 2026)

Westcott House is one of two Anglican theological colleges in Cambridge, the other being Ridley Hall. Westcott stands in the Liberal Catholic tradition in Anglicanism, but the college accepts ordinands from a range of traditions in the Church of England and other Anglican churches. Its main activity is training men and women for ordained ministry in the Church of England, and it is part of the Cambridge Theological Federation.

The chapel at Westcott is at the heart of the community life. Its uncluttered simplicity provides ideal sacred space for a range of services from sung high mass to said Morning Prayer, from adoration of the Blessed Sacrament to ‘prayer and praise’ services.

As we strolled around the grounds of Westcott House, my friend and I compared notes about theological training in England and Ireland, the accommodation and facilities provided for ordinands and their families, the links theological colleges and students ought to be encouraged to have with the university, and the links the philosopher Ludwig Wittgenstein developed with Ireland thanks to his friendship with a former ordinand at Westcott, Maurice O’Connor (Con) Drury.

Westcott House was founded in 1881 by Brooke Foss Westcott, one of the ‘Cambridge Triumvirate’ of biblical scholars and theologians (Photograph: Patrick Comerford, 2026)

Westcott House was founded in 1881 as the Cambridge Clergy Training School. Brooke Foss Westcott (1825-1901), the then Regius Professor of Divinity at the University of Cambridge, was its first president, and he later became the Bishop of Durham.

Westcott was a distinguished New Testament scholar and one of the ‘Cambridge Triumvirate’ of biblical scholars and theologians, alongside Joseph Barber Lightfoot (1828-1899) and Dublin-born Fenton John Anthony Hort (1828-1892). Together, they produced The New Testament in the Original Greek (1881), shaping modern Bible translations, and leading to the Revised Version, the Revised Standard Version and eventually the New Revised Standard Version (NRSV) of the Bible.

Westcott House was the result of Westcott’s passionate concern to raise the standard of clergy education and to equip clergy to meet the challenges of parish ministry. He was also exercised by the way in which the Church of England was increasingly dominated by parties and factions, and he refused to be labelled with any factional affiliations or labels.

In its history, Westcott House has said: ‘As a scholar, educator, priest and prophet, Westcott’s legacy to the Church of England challenges sectarianism, ignorance, complacency and empty faith. This is the spirit which Westcott House seeks to honour today, drawing students from all backgrounds to prepare them for ministry in this historic centre of Christian learning.’

Visiting Westcott House is an experience that could be compared to standing on the shoulders of theological giants (Photograph: Patrick Comerford, 2026)

I once described staying in Westcott House as an experience that could be compared to standing on the shoulders of the theological giants of the Church of England, and even of wider Anglicanism. Today, Westcott House describes itself as ‘the home of a diverse, inclusive and international community of people who share a vision of ministry to all society’.

The Revd Dr Helen Dawes has been the principal of Westcott House since 2021. Previous principals have included Peter Walker (1962-1972), later Bishop of Ely, Mark Santer (1972-1981), later Bishop of Birmingham, and Canon Chris Chivers, who chaired the Trustees of USPG. The first Irish-born principal was William Derrick Lindsay Greer (1902-1972), later Bishop of Manchester.

The boot scarpers at the entrance, depicting a rabbit and a pig, are a heraldic pun on the surname of Bertram Cunningham (1871-1944), who was the principal in 1919-1943.

Notable staff members have included Earl (Gregory) Collins, formerly of Glenstal Abbey and Abbot of the Dormition Abbey, Jerusalem, author of the Glenstal Book of Icons, and now Canon Chancellor of Chichester Cathedral; Canon John Collins and Dean Alan Webster, later of Saint Paul’s Cathedral, London; Don Cupitt, later Dean of Emmanuel College, Cambridge; John Habgood, later Archbishop of York; Hugh Montefiore, later Bishop of Birmingham; Mary Tanner, later European President of the World Council of Churches; Canon Angela Tilby; and two former Archbishops of Canterbury, Robert Runcie and Rowan Williams.

Notable alumni include: the Revd Professor John Polkinghorne (1930-2021), theoretical physicist and theologian, who wrote extensively on quantum physics and theology; John Robinson, Bishop of Woolwich and author of Honest to God; Mervyn Stockwood, Bishop of Southwark; and Graham Ward, Regius Professor of Divinity at Oxford until 2024.

The chapel is at the heart of daily life in Westcott House (Photograph: Patrick Comerford, 2026)

Dr Maurice O’Connor (Con) Drury (1907-1976), who left Westcott House after a year as an ordinand, was an Irish psychiatrist, is known for his accounts of his conversations and close friendship with the philosopher Ludwig Wittgenstein. He studied philosophy at Trinity College, Cambridge, where his tutors included Wittgenstein. Drury and Wittgenstein remained close friend and Drury was among a group of friends present at Wittgenstein’s deathbed in 1951.

After leaving Westcott House, Con Drury studied medicine in Trinity College Dublin, thanks to financial assistance from Wittgenstein and friends, including the economist John Maynard Keynes. He took part in the Normandy landings, and later was the resident psychiatrist at Saint Patrick’s Hospital, Dublin, and a lecturer in TCD and the Royal College of Surgeons in Ireland.

His son, Dr Luke Drury, an astrophysicist, was elected president of the Royal Irish Academy in 2011. Another son, Paul Drury, who died in 2015, edited The Star, Evening Herald, Irish Daily Mail and Ireland on Sunday, and was also deputy editor of the Irish Independent.
Con Drury’s papers are held in the library of Mary Immaculate College, Limerick.

The architects of Westcott House included Temple Lushington Moore, who was born in Tullamore, Co Offaly (Photograph: Patrick Comerford, 2026)

Westcott House is now Grade II listed, and visually it can look like the cloisters of All Saints’ Church, which is adjacent and was designed by George Frederick Bodley (1827-1907).

The main buildings were built in 1899-1929 around an attractive Tudor-style courtyard. The north range was designed in 1899 by the architectural practice of GE Grayson (1834-1912) and Edward Ould (1852-1909), the west range in 1912 by Hartwell Simpson, the east range and south part in 1914 by the Tullamore-born architect Temple Lushington Moore (1856-1920). Temple Moore was also the architect of Pusey House, Oxford; his only son, Richard Temple Moore (1891-1918), was killed when the RMS Leinster was torpedoed and sunk off Dublin a mere month before the end of World War I.

Temple Moore has been described as ‘England’s leading ecclesiastical architect from the mid-Edwardian years’. The architectural historian Sir Nikolaus Pevsner said that he was ‘always sensitive in his designs and often interesting.’ His designs reflect his Anglo-Catholic practice and values. His work can be seen across England; he is known for a series of fine Gothic Revival churches built about 1890 and 1917 and he also restored many churches and designed church fittings.

The chapel and other buildings at Westcott House were designed in 1923-1929 by the architect Percy Richard Morley Horder (1870-1944), who also worked on Chapel Court in Jesus College and designed the Jesus College boathouse (1932).

Westcott House is in an idyllic college setting in the heart of Cambridge (Photograph: Patrick Comerford, 2026)

Since the 1985 report Faith in the City, Westcott House has retained a commitment to develop expertise and capacity in the fields of urban ministry and mission.

Through a partnership with the Diocese of Manchester, the college has pioneered patterns of context-based learning and innovative approaches to contextual theology for over twenty years. These approaches have been widely imitated and developed by other theological education institutions. The college has also developed a programme for continuing ministerial development through the Westcott Foundation.

The college provides training pathways in conjunction with the University of Cambridge and the Common Awards, validated by Durham University, as well as opportunities for independent study for undergraduate and postgraduate degrees through the wider Cambridge Theological Federation and Anglia Ruskin University.

Today, Westcott House is a collection of beautiful buildings overlooking the gardens of Old Court, and it offers a peaceful and idyllic college setting in the heart of Cambridge.

The boot scrapers at the main entrance to Westcott House, in the shape of a rabbit and a pig, are heraldic puns on the name of Bertram Cunningham (Photographs: Patrick Comerford, 2026)

Daily prayer in Ordinary Time 2026:
79, Saturday 25 July 2026,
Saint James the Apostle

Saint James the Apostle, or Saint James the Great … his statue among the apostles on the west front of Lichfield Cathedral (Photograph: Patrick Comerford)

Patrick Comerford

We are continuing in Ordinary Time in the Church and tomorrow is the Eighth Sunday after Trinity (Trinity VIII, 26 July 2026). The Church Calendar today celebrates the Feast of Saint James the Apostle (25 July).

Saint James the Apostle is often known as Saint James the Great. He was called with his brother John as one of the first apostles. The two brothers were with Christ at the Transfiguration, they were with him again in Gethsemane, and were present for his resurrection appearances. He was put to death by the sword on the order of Herod Agrippa, said to have been in the year 44 CE.

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.

Saint James the Apostle, or Saint James the Great … his statue in the shrine in the cathedral in Santiago de Compostella (Photograph: Patrick Comerford)

Matthew 20: 20-28 (NRSVA):

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

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

Saint James (in the light green robes) with Saint Peter (white beard) and Saint John … a fresco of the Transfiguration in the Church of the Transfiguration in Piskopiano in Crete (Photograph: Patrick Comerford; click on image for full-screen view)

This morning’s reflection:

When I was writing about the Chapel of King’s College, Cambridge, on Thursday evening (23 July 2026), I described how the foundation stone of the chapel was laid by King Henry VI 580 years ago, on the Feast of Saint James the Apostle, 25 July 1446.

The English name James comes from Italian Giacomo, a variant of Giacobo, which is derived from Iacobus in Latin and Ἰάκωβος in Greek; it is the same name as Jacob in the Hebrew Bible. In French, the name is Jacques, in Spanish it is Jaime, and in Catalan it is Jaume. Variations include Diego in Spanish, giving us San Diego and Santiago, and Diogo in Portuguese.

This Saint James, traditionally regarded as the first of the apostles to be martyred, is said to have been a son of Zebedee and Salome, and brother of Saint John the Evangelist. He is also called Saint James the Great to distinguish him from Saint James, son of Alphaeus, and Saint James, the Brother of the Lord, or Saint James the Just.

His father Zebedee was a fisherman on the Sea of Galilee, and probably lived in or near Bethsaida in present Galilee, perhaps in Capernaum. His mother Salome was one of the pious women who followed Christ and ‘ministered unto him of their substance.’ But James and John are also known as ‘the Sons of Thunder’ (see Mark 3: 17).

This Saint James is one of the first disciples. The Synoptic Gospels say James and John were with their father by the seashore when Christ called them to follow him (see Matthew 4: 21-22; Mark 1: 19-20). James was one of the three disciples, along with Saint Peter and Saint John, who witnesses to the Transfiguration, which we celebrate on Saturday 6 August.

Saint James and Saint John, or their mother, ask Christ to be seated on his right and left in his glory. They also want to call down fire on a Samaritan town, but they are rebuked for this (see Luke 9: 51-6).

The Acts of the Apostles records that Herod (probably Herod Agrippa) had Saint James executed by sword, making him the only apostle whose martyrdom is recorded in the New Testament (see Acts 12: 1-2).

Saint James is linked with the Camino, a mediaeval pilgrimage that has become popular in recent decades with people seeking spiritual rootings that are relevant to the demands of modern life. The Cathedral of Santiago de Compostela in northern Spain is the reputed burial place of Saint James the Great.

According to Spanish legends, Saint James spent time preaching in Iberia, but returned to Jerusalem after seeing a vision of the Virgin Mary on the bank of the Ebro River. One version says that after his death, his disciples shipped his body to the Iberian Peninsula, to be buried in what is now Santiago. Off the coast of Spain, a heavy storm hit the ship, and the body was lost in the ocean. After some time, however, it washed ashore undamaged, covered in scallops.

A second version of the legend says that after Saint James died his body was transported by a ship piloted by an angel, back to the Iberian Peninsula to be buried in Santiago. As the ship approached land, a wedding was taking place on the shore. The young groom was on horseback, and on seeing the ship approaching, his horse took fright and horse and rider were plunged into the sea. Through miraculous intervention, both horse and rider emerged from the water alive, covered in seashells.

Saint James became the patron saint of Spain, and Santiago de Compostela became the end point of the popular pilgrim route known as the Camino. The emblem of Saint James is the scallop, which has become a general symbol of pilgrims and pilgrimage. The name Santiago is a local Galician form of the late Latin name Sancti Iacobi, Saint James.

The history of the Camino de Santiago dates back to the early ninth century and the discovery of the tomb of Saint James in the year 814. Since then, Santiago de Compostela has been a destination for pilgrims from throughout Europe.

The Way of Saint James became one of the most important pilgrimages in the Middle Ages, alongside those to Rome and Jerusalem. With the Muslim occupation of Jerusalem and later during the Crusades, the Camino became a safe and popular alternative to pilgrimages to the Holy Land.

The flow of people along the Camino brought about a growth in the number of hostels and hospitals, churches, monasteries and abbeys along the pilgrim route.

The scallop shell has long been the symbol of the Camino de Santiago. Along the Camino, the shell is seen frequently on posts and signs to guide pilgrims, and the shell is commonly worn by pilgrims too. Most pilgrims receive a shell at the beginning of the journey and either sew it onto their clothes, wear it around their necks or keep it in their backpacks.

I am reflecting this morning on where I am in my own pilgrimage in life, asking questions about the role am I playing in the Kingdom of God, and wondering how I might truly serve God’s kingdom rather than serving my own interests in life.

A window depicting Saint James the Great at the west end of the north aisle of Saint James the Great Church in Hanslope, Buckinghamshire (Photograph: Patrick Comerford)

Today’s Prayers (Saturday 25 July 2026, Saint James the Apostle):

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 19 to 25 July 2026 (pp 20-21), is ‘Flood Relief in Mozambique’. This theme was introduced last Sunday with a programme update from the Revd Mauricio S Mugunhe, Executive Director Anglican Social Action, Igreja Anglicana de Moçambique e Angola (the Anglican Church of Mozambique and Angola).

The USPG prayer diary today (Saturday 25 July 2026, Saint James the Apostle) invites us to pray:

Lord of the pilgrim Church, strengthen us to walk together in faith and perseverance. Inspire us to serve with courage and compassion.

The Collect:

Merciful God,
whose holy apostle Saint James,
leaving his father and all that he had,
was obedient to the calling of your Son Jesus Christ
and followed him even to death:
help us, forsaking the false attractions of the world,
to be ready at all times to answer your call without delay;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Post Communion Prayer:

Almighty God,
who on the day of Pentecost
sent your Holy Spirit to the apostles
with the wind from heaven and in tongues of flame,
filling them with joy and boldness to preach the gospel:
by the power of the same Spirit
strengthen us to witness to your truth
and to draw everyone to the fire of your love;
through Jesus Christ our Lord.

Collect on the Eve of Trinity VIII:

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.

Yesterday’s reflections

Continued tomorrow

The spire of Saint James the Great Church in Hanslope, at 57 metres, is the tallest church spire in Buckinghamshire (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

24 July 2026

Jesus College Chapel is
the oldest in Cambridge
and was once part of
a Benedictine convent

Jesus College Chapel in Cambridge was originally a church that served the 12th century Benedictine Convent of Saint Mary and Saint Radegund (Photograph: Patrick Comerford, 2026)

Patrick Comerford

When I was introducing a friends from Ireland to the Cambridge I have known for almost 20 years, one of the places we received a warm welcome earlier this week was the chapel in Jesus College, where I found myself once again on what I have come to call the ‘Pugin Trail’.

Jesus College Chapel was restored by Pugin in the 1840s, and has a number of Pre-Raphaelite and Arts and Crafts treasures, including works by William Morris, Sir Edward Burne-Jones and Ford Madox Brown. It is the oldest college chapel in Cambridge, and its is unique in that it was not originally designed as a college chapel. It dates back to a time 350 years before the foundation of the college, and to half a century before the creation of the university.

The chapel was originally a large Norman church dedicated to Saint Mary and that served the 12th century Benedictine Convent of Saint Mary and Saint Radegund.

The church took about a century to build. It was begun in 1157 and was completed around 1245. At that time it was the largest church in Cambridge, about 58 metres in length and with proportions similar to those of a cathedral. It was built in the form of a cross, with aisles to the north and south of chancel and nave, and it had a high pitched roof with a belfry or steeple which was visible for miles around.

It served as the church of the parish of Saint Radegund which grew up around the convent, then a semi-rural area just outside the city of Cambridge. The belfry collapsed in 1277, and again in 1313. A fire destroyed much of the surrounding convent in 1376 but largely spared the church itself, causing only some light damage to the tower.

Jesus College, Cambridge, was founded by Bishop John Alcock in 1496 (Photograph: Patrick Comerford, 2026)

John Alcock, Bishop of Ely, founded Jesus College in 1496, with the formal name of the College of the Blessed Virgin Mary, Saint John the Evangelist and the glorious Virgin Saint Radegund, near Cambridge. He carried out extensive building work to adapt the former convent church. Parts of the church were demolished, the rest was drastically modified, and it was then reconsecrated in the Name of Jesus. The church was previously dedicated to Saint Mary, but there may have been an altar dedicated to the Name of Jesus in the people's part of the church.

Alcock was an architect as well as a bishop and he designed many of the alterations. The changes were intended to create a chapel that was a more suitable size for a small community of scholars.

The first stages were overseen by his friend and a fellow of the college, William Plombe, in 1497-1498. After Alcock died in 1500, his work was continued by Dr William Chubbes, the first master of Jesus College, and the architects Sir John Rysley and Sir Reginald Bray.

Inside the chapel at Jesus College, Cambridge, facing the chancel and the east end (Photograph: Patrick Comerford, 2026)

The chancel chapels and the aisles of the nave of the church were pulled down and the cloisters were enlarged. The new cloisters were enclosed by walls that had four windows in the Perpendicular Gothic style. The dilapidated belfry was taken down and the high pitched roof was replaced by a flat roof with an oak ceiling. The lancet windows in the east wall were replaced by a plain Perpendicular style window.

Two-thirds of what had been the nave of the church was replaced by college rooms that later became part of the Master’s Lodge. The chapels on the north and south sides of the choir were pulled down and the north aisles became part of the cloister, with the original columns still embedded in the wall. The screen that once divided the congregation at the west end of the crossing was replaced by a more open screen at the east side.

The 13th century arches that divided the aisles from the nave were pulled down to make way for college rooms or were blocked off with stone and hidden behind plaster. Four arches in the chancel and two in the north transept were all filled in and covered over, and Perpendicular windows were placed in the new walls. The east arch in the south transept was also filled in and covered over, two Perpendicular windows were inserted in the east and west walls, and a large Perpendicular window was inserted in the south wall.

The south transept of the chapel, with the marble and alabaster memorial to Thomas Cranmer beneath the great window (Photograph: Patrick Comerford, 2026)

Thomas Cranmer was the first of four members of Jesus College to become Archbishop of Canterbury. Jesus College was his home for more than a decade, from 1517 to 1528, and as Rysley Reader in Divinity he taught theology. His connection with Jesus College is marked by a white marble and alabaster memorial in the south transept, designed by the architects Richardson and Gill and sculpted by A Bruce-Joy in 1912.

During the reign of Edward VI, six altars in the chapel and some images in the Master’s Lodge were destroyed in 1549. During the Catholic restoration in the reign of Mary I, John Fuller was appointed Master of Jesus College in 1557 and he restored the old ritual and ornaments in the chapel.

Jesus College returned to a more Protestant ethos in the reign of Elizabeth I, and the chapel services were simplified, although the college did not become Puritan. When James I visited Cambridge frequently, he often worshipped in the chapel in Jesus College.

In the chancel of the chapel in Jesus College, looking towards the screen and the west end beyond (Photograph: Patrick Comerford, 2026)

When Dr Richard Sterne was the master, a new organ was bought in 1634. Two years later new furniture, plate, and candlesticks for the altar were bought in line with the High Church reforms of William Laud, Archbishop of Canterbury. At this time, the college was known as a High Church stronghold in Cambridge and chapel services were renowned for ‘good music, elaborate solemnity and attractive decency’.

During the Civil War, the Parliamentarians ordered all colleges in 1641 ‘to displace the Communion table from the east end of their chapels, to take away the rails and level the chancel, and to remove crucifixes, tapers, and basins from the Communion table’.

Charles I called on the fellows to raise a loan of £100 and to send pieces of the college plate to his camp in York. Part of the plate was seized by the Cromwellians before it could be sent from Cambridge, but most of it was taken to York. The Cromwellians arrested the master and the former master, Richard Sterne and William Beale, during a service in the chapel and they were taken to the Tower of London. The fellows took apart the organ and hid the pieces, and what was left of the plate is said to have been buried in the orchard.

The Puritan William Dowsing arrived at Jesus College at Christmas 1643 and ‘digg’d up the Steps there and brake down Superstitions of Saints and Angels, 120 at the least’. All but two of the fellows were ejected from Jesus College and Richard Sterne was deposed as master.

All the chapel windows were filled with stained glass in the first decades of the 16th century, but every one of them was smashed by the Parliamentarians on 23 December 1643. For the next 200 years there was nothing but clear glass, apart from a few coats of arms.

The choir, chancel and High Altar in the chapel of Jesus College, Cambridge (Photograph: Patrick Comerford, 2026)

At the Restoration, the chapel was repaired and restored in 1660-1663 by successive new masters, John Pearson and Joseph Beaumont, and the organ was rebuilt and reinstated. In the decades that followed, the chapel was paved with black and white marble, a gallery was built in the chancel, facing towards the altar, and a classical entrance was added in the south wall.

Between 1762 and 1765 the piers and arches of the cloisters were demolished and rebuilt to designs by James Essex, and the organ was dismantled and given to the parish of All Saints.

The Perpendicular east window in the chancel was rebuilt in the 1780s and a major restoration of the chapel was carried out in 1789-1792 to bring it into accord with the popular Classical ideal in architecture.

Major restoration work in the chapel in 1846-1849 was supervised by AWN Pugin (Photograph: Patrick Comerford, 2026)

Major restoration work in the chapel in 1846-1849 was inspired by the Gothic revival and largely reversed earlier repairs. The leaders of this new restoration were the Revd John Gibson, then dean of the college, and the Revd Osmond Fisher. Their aims were to restore the architecture and the ritual of the chapel, to restore music to chapel services and to reinstate the choir. A new organ was designed and bought in 1849 by John Sutton, who formed a choir.

These repairs were supervised by AWN Pugin, the towering figure in the Gothic revival in church architecture and a close friend of John Sutton. On Sutton’s recommendation, the college employed Pugin to direct the chapel restoration.

Under the direction of Anthony Salvin, an 18th century partition wall in the chancel arch was removed, along with the gallery on its east side, a new organ chamber and vestry were built on the east side of the north transept, two arches were unblocked, and two arches were opened unto the north transept below the gallery.

The nave and west end of the chapel in Jesus College, Cambridge (Photograph: Patrick Comerford, 2026)

Pugin removed both the 18th century plaster ceiling and Alcock’s low-pitched roof, which he replaced with a high pitched roof in a 13th century style. He rebuilt the choir stalls and the east wall. The reconstruction of the windows in 1846-1849 was based on good archaeological evidence and was guided by Robert Willis, working with Anthony Salvin and then with Pugin.

Pugin began in the lancets above the altar and replaced Alcock’s Perpendicular east window with three tall lancet windows in 1850 with scenes of Christ’s passion in the style of Chartres and Canterbury cathedrals, working with Hardman of Birmingham. The other windows were later glazed in the same style in 1850-1858.

The Norman windows in the north wall of the north transept were rediscovered and were preserved as recessed arches, and the whole wall was restored. New stalls and a new pavement were also supplied for the chancel, and a new organ was installed in the organ chamber. The chapel reopened with a full choral service on All Saints’ Day 1849.

Two windows by Edward Burne-Jones depicting the Incarnation (above) and Christ debating with the Doctors in the Temple (below) in the south wall of the choir (Photographs: Patrick Comerford, 2026)

Further repairs were carried out in 1864-1867 by George F Bodley, who was working at the time on All Saints’ Church in Jesus Lane, facing the entrance to the college, and the tower was refaced and restored.

William Morris designed decorations for the panelled ceilings of the nave and the tower and they were painted under his direction in 1867. The windows in the outer chapel were glazed in 1867-1878 with glass designed by William Morris, Edward Burne-Jones and Ford Madox Brown. The windows in the nave and transepts were glazed in 1873-1877 by Morris and Company to designs by Burne-Jones and Ford Madox Brown.

The glass in the two Perpendicular windows on the south wall of the chancel had weathered badly and were replaced in 1912 with designs by Sir Edward Burne-Jones, one depicting the Nativity and the other Christ debating with the Doctors in the Temple. Although their colour is brilliant, they broke a rule of both Pugin and Morris that the subject of each light should be complete in itself.

Two windows by Edward Burne-Jones depicting Faith (centre), Hope and Charity (above) and Patience, Obedience and Gentleness (belowy) in the north transept (Photographs: Patrick Comerford, 2026)

The windows in the north wall’s lancets depict scenes from the New Testament and Saint Radegund’s life, and those on the south show scenes from the life of Saint John.

Two windows in the north transept have figures representing the three theological virtues, Faith (standing on unbelief), Hope (standing on despair) and Charity (standing on envy); and the social virtues: Patience (standing on impatience); Obedience (standing on disobedience); and Gentleness (standing on ferocity).

The adjoining nave window symbolise the natural virtues and their corresponding vices. The other three nave windows have figures and scenes from the Old Testament.

In the four smaller south transept windows are the four evangelists and scenes from their Gospels, while the Great South window represents the Church in Heaven and on Earth.

The chapel has one of the finest collections of windows by Burne-Jones. But shortly after completing these windows he announced that he would no longer make stained glass for mediaeval churches.

The mid 19th century organ, given to Jesus College by Sir John Sutton, with panels designed by AWN Pugin (Photograph: Patrick Comerford, 2026)

A larger organ was bought in 1887 to complement Sutton’s organ and was installed in a new gallery at the west end of the nave. But the organ and gallery were removed from the west end in the early 20th century and the gallery may now be seen across the street at Westcott House.

Several restorations in the 20th century have revealed more of the building. A new organ by Orgelbau Kuhn of Switzerland was installed in 2006 to replace the organ by Noel Mander installed in 1971.

The chapel has a number of works of art and fine carvings. ‘The Presentation of the Christ child in the Temple’, by Jean Baptiste Jouvenet (ca 1700) in the North Transept was once used as the chapel altar-piece from 1796 to1846. In the inner chapel a large depiction of ‘The Last Supper’ is an example of the work of the Venetian School in the late 16th century and is attributed to Leandro Bassano.

The majority of the richly carved choir stalls and screen are 19th century reconstructions of the 16th century chapel furnishings, although three carved figures have survived from the 1500s. Another remnant of the chapel’s woodwork can be seen at the end of the master's stall in the inner chapel, showing Bishop Alcock at prayer.

The bronze Pietà in the north transept is by the sculptor Gillian Kaufman and was added to the chapel in 2014.

The bronze Pietà in the north transept is by Gillian Kaufman (Photograph: Patrick Comerford, 2026)

The chapel, Cloister Court, and the names of some rooms, such as the Prioress’s Room, are reminders of the links between Jesus College and the 12th century Benedictine Convent of Saint Mary and Saint Radegund.

As we emerged from Cloister Court to First Court it seemed like Barry Flangan’s ‘Bronze Horse’ was waiting in the late afternoon sunshine to greet us.

Some years ago, one of my photographs of the boathouse of Jesus College Boat Club was used in a funraising appeal brochure launched by the club in 2014. It was good to reacquaint myself with Jesus College once again on a summer afternoon.

Barry Flangan’s ‘Bronze Horse’ in First Court seen from Cloister Court (Photograph: Patrick Comerford, 2026)

• The Revd Dr James Crockford has been the Dean of Chapel since 2019. During term time the Sunday services are: 10 am, Choral Eucharist, 6 pm, Choral Evensong with address from a guest speaker; Saturday services, 6 pm, Choral Evensong; weekday services, 9 am, Morning Prayer, Monday to Friday, 6:30 pm, Choral Evensong, Tuesdays and Thursdays.

Cloister Court in Jesus College, Cambridge (Photograph: Patrick Comerford, 2026)

Daily prayer in Ordinary Time 2026:
78, Friday 24 July 2026

The sower and the seed … a window in Saint Leonard’s Church, Wigginton, between Lichfield and Tamworth in Staffordshire (Photograph: Patrick Comerford, 2026)

Patrick Comerford

We are continuing in Ordinary Time in the Church and this week began with the Seventh Sunday after Trinity (Trinity VII, 19 July 2026).

We are attending a funeral later today. But, 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 Gospel reading today (Matthew 13: 18-23) continues this week’s themes of the sower and the seed … fields in Stoke Bruerne, Northamptonshire (Photograph: Patrick Comerford)

Matthew 13: 18-23 (NRSVA):

18 ‘Hear then the parable of the sower. 19 When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what is sown in the heart; this is what was sown on the path. 20 As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy; 21 yet such a person has no root, but endures only for a while, and when trouble or persecution arises on account of the word, that person immediately falls away. 22 As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the lure of wealth choke the word, and it yields nothing. 23 But as for what was sown on good soil, this is the one who hears the word and understands it, who indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty.’

Sowing and planting in the fields in Comberford, Staffordshire, east of Lichfield and north of Tamworth (Photograph: Patrick Comerford)

Today’s Reflections:

In the Gospel reading at the Eucharist today (Matthew 13: 18-23), we continue a series of readings about the Parable of the Sower and the Seed and its interpretation.

Sometimes these readings have seemed more relevant for Harvest thanksgiving services, which are still many weeks. But as I travelled by train to an from Cambridge earlier this week, I realised the time of sowing has past and work of harvesting is now in full swing.

This morning’s reading concludes with Jesus comparing the seed that was sown on good soil with ‘the one who hears the word and understands it, who indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty.’

Do you think that the apostles, as they preached or sowed the word and the Good News had debriefing and review meetings, as good management practice might expect today, and compared notes about their ‘yields’, one 100-fold, another 60-fold, and yet another 30-fold?

I sometimes find I am ill-at-ease with the discussion how hear about church-growth, with people boasting their church attendance over recent years has increased 30-fold, 60-fold or even 100-fold. In some parishes I ministered in, church attendance on Sunday mornings was often below 100, below 60, most often even below 30.

To judge my ‘performance in ministry’ based on those figures, others might have judged me a failure. But they were faithful, they were caring, they believed, they were generous, and they came Sunday-after-Sunday, with failure, even when the crops and the fields and the cattle had to be attended to, the shops opened, customers’ needs attended, and the margins were so slow that everything was run on a shoestring.
When the harvest was gathered in, they would share generously in the bounties of creation.

The late Father Herbert Edwin William Slade (1912-1999), a priest of the Society of Saint John the Evangelist or the Cowley Fathers in Oxford, once wrote: ‘The Eucharist is the supreme model of an intimacy with nature which is universal. All creation is God’s body. God indwells all of his creatures. God’s Spirit is present in all that God has made. Therefore, our intimacy with creation must never stop short at contemplative admiration.’

God’s harvest, the Kingdom of God, is all-embracing, is greater than my imagination. It includes all aspects and dimensions of creation, the harvest of the fields, and a harvest of people, including even those I am in danger of thinking do no count, even in danger of ignoring and leaving behind.

Who are the small people, the small numbers, the 30-fold rather than 100-fold the church who think they are successful in terms of numbers and church growth are in danger of counting out, leaving to one side?

The harvest is greater than we can imagine, greater than we want to admit.

In a recent posting, my friend and colleague, the Revd David Messer, has helped me to draw a comparison between my daily blogging and some of my experiences in ministry:

‘I wish I had something worthwhile of my own to say, but at the moment, I haven’t the wherewithal … because rural ministry means living in a permanent state of failure – which is exhausting. So instead, here’s a wonderful quote from Giles Fraser, which gives me heart:

‘In a world where we semaphore our successes to each other at every possible opportunity, churches cannot be blamed for failing to live up to this austere and wonderful message. The worst of them judge their success in entirely worldly terms, by counting their followers.

‘Their websites show images of happy, uncomplicated people doing good improving stuff in the big community. But if I am right about the meaning of Christ’s passion, then a church is at its best when it fails, when it gives up on all the ecclesiastical glitter, when the weeds start to break through the floor, and when it shows others that failure is absolutely nothing of the sort.

‘This is the site of real triumph, the moment of success.

‘Failure is redeemed.

‘Hallelujah.’

Moving from ideas such as these into prayer, I might pray in these words, although I do not know who wrote them:

‘May God bless you with discomfort at easy answers, half-truths, superficial relationships, so that you will live deep within your heart.

‘May God bless you with anger at injustice, oppression and exploitation of people, so that you will work for justice, equality and peace.

‘May God bless you with tears to shed for those who suffer from pain, rejection, starvation and war, so that you will reach out your hand to comfort them and change their pain into joy.’

In July fields off Cross in Hand Lane in Lichfield (Photograph: Patrick Comerford)

Today’s Prayers (Friday 24 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 19 to 25 July 2026 (pp 20-21), is ‘Flood Relief in Mozambique’. This theme was introduced on Sunday with a programme update from the Revd Mauricio S Mugunhe, Executive Director Anglican Social Action, Igreja Anglicana de Moçambique e Angola (the Anglican Church of Mozambique and Angola).

The USPG prayer diary today (Friday 24 July 2026) invites us to pray:

Lord God, we pray for the Igreja Anglicana de Moçambique e Angola, for its bishops, clergy, and lay leaders. Strengthen the ministry through Anglican Social Action, that the Church may shine like a light to all in need.

The Collect of the Day:

Lord of all power and might,
the author and giver of all good things:
graft in our hearts the love of your name,
increase in us true religion,
nourish us with all goodness,
and of your great mercy keep us in the same;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post Communion Prayer:

Lord God, whose Son is the true vine and the source of life,
ever giving himself that the world may live:
may we so receive within ourselves
the power of his death and passion
that, in his saving cup,
we may share his glory and be made perfect in his love;
for he is alive and reigns, now and for ever.

Additional Collect

Generous God,
you give us gifts and make them grow:
though our faith is small as mustard seed,
make it grow to your glory
and the flourishing of your kingdom;
through Jesus Christ our Lord.

Collect on the Eve of Saint James:

Merciful God,
whose holy apostle Saint James,
leaving his father and all that he had,
was obedient to the calling of your Son Jesus Christ
and followed him even to death:
help us, forsaking the false attractions of the world,
to be ready at all times to answer your call without delay;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

Yesterday’s reflections

Continued tomorrow

Sowing, reaping and working in the fields in north Co 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

23 July 2026

A morning in the chapel of
King’s College, Cambridge,
one of the most beautiful
buildings in England

The Chapel of King’s College is probably the most recognisable building in Cambridge (Photograph: Patrick Comerford, 2026)

Patrick Comerford

During my visit to Cambridge this week, when I was introducing a visiting friend from Ireland to the Cambridge I have known for almost 20 years, we spent much of the morning in the chapel of King’s College, which is one of the most beautiful buildings in England.

The Chapel of King’s College is probably the most recognisable building in Cambridge and one of the finest examples of late medieval English architecture, with the world’s largest fan vault. It is a landmark that is often used as a symbol of the city of Cambridge, including the logo of Cambridge City Council.

All the guidebooks run out of superlatives to describe the richness of the interior decoration and the sumptuous flowing lines of its structure. With its soaring pinnacles, breathtaking fan vaulting, superb windows, woodwork and stonework, the chapel is the most magnificent building in Cambridge, dominating the city by its size and its beauty.

Yet tourists may too easily forget the chapel is an active place of daily worship.

King’s College, the Chapel and the Back Lawn, overlooking the River Cam, with punters on the Backs (Photograph: Patrick Comerford, 2026)

The young Henry VI founded King’s College in 1441 as the ‘King’s College of Our Lady and Saint Nicholas’. It was part of his grand scheme for a college to take graduates of Eton, founded the previous year. The chapel was intended to form one side of a grand court but the residential ranges planned for the other three sides of the court were never complete.

Henry VI compelled landowners in the town to sell him plots along the river, and he proceeded to pull down residences, shops, and even a parish church to make room for his creation. Henry intended his chapel to be without equal. He employed his royal architect, Reginald of Ely, to draw up plans for a church along the lines of a cathedral choir, and Henry laid the foundation stone of the new chapel 580 years ago, on the Feast of Saint James the Apostle, 25 July 1446.

Henry VI soon expanded his scheme, demolishing a large swathe of the town to begin a large court and chapel, and he specified the dimensions of the chapel in his will dated 12 March 1448. The chapel was built in phases by a succession of kings of England from 1448 to 1515, a period that spanned the Wars of the Roses and three subsequent decades. The chapel’s large stained glass windows were completed by 1531, and its early Renaissance pulpitum, dividing the choir from the nave, was erected in 1532-1536.

Inside the Chapel of King’s College, Cambridge … the foundation stone of the new chapel 580 years ago, on the Feast of Saint James the Apostle, 25 July 1446 (Photograph: Patrick Comerford, 2026)

Reginald of Ely continued to work there until he died in 1471, having designed the general form of the chapel and completed the eastern parts up to the transoms of the windows. The original plans called for lierne vaulting, and the piers of the choir were built to conform with them. Ely probably designed the window tracery at the far east of the chapel’s north side: the east window of the easternmost side chapel, which unlike the Perpendicular style of the others is in curvilinear Gothic style.

The pace of building was greatly reduced after the fall of Henry VI in 1461. The new king, Edward IV, starved the Lancastrian projects at King’s and Eton of funds. As a consequence, the expensive stone vault was abandoned, with a timber roof being substituted, and the grand scheme for the whole college was shelved, not to be taken up again until the 18th century.

After Reginal of Ely died, he was followed as master mason by John Wolryche, who raised the eastern parts to the heads of the windows, and Simon Clerk, who completed and roofed the five eastern bays.

Henry VII visited in 1506, paying for the work to resume and leaving money so that the work could continue after he died. Under Henry VIII, the shell of the building was completed in 1515.

In the ante-chapel in the Chapel of King’s College, Cambridge, facing the west end (Photograph: Patrick Comerford, 2026)

The chapel is 88 metres long, 12 metres in span between the piers and the vault is 24 metres high. The interior, with 12 bays, is the largest in the world covered with fan vaulting.

The fan vaulting was completed in just three years, between 1512 and 1515 by master mason John Wastell, who created the world’s largest fan vault. The vaulting is decorated with intricately carved bosses of wood and stone, featuring heraldic beasts, coats of arms and Tudor motifs.

Many religious sites suffered damage during the English Civil War as Puritans sought to remove or deface iconography they considered inappropriate. Although Parliamentarian troops stationed in Cambridge used the chapel as a training ground, the building was largely untouched. Some sources suggest that Oliver Cromwell, who had studied at Cambridge, ordered its protection. Graffiti left by soldiers can still be seen near the altar, on the north and south walls.

The Adoration of the Magi by Peter Paul Rubens was installed above the High Altar in 1968 (Photograph: Patrick Comerford, 2026)

Above the altar is The Adoration of the Magi by Peter Paul Rubens (1577-1640), painted in 1634 for the Convent of the White Nuns at Louvain in Belgium. The painting was installed in 1968 amid controversy over lowering the sanctuary floor leading up to the High Altar. The Tudor steps were built at the founder’s specific request that the high altar should be 3 ft above the choir floor. When the Rubens was installed beneath the east window, many critics felt there was a conflict between the colours and shape of the picture and those of the stained glass.

The windows of King’s College Chapel are some of the finest of their era. There are 12 large windows on each side of the chapel, and larger windows at the east and west ends. With the exception of the west window, they are by Flemish hands and date from 1515 to 1531.

Barnard Flower, the first non-English person appointed as the King’s Glazier, completed four windows. Galyon Hone and three partners – two English and one Flemish – are responsible for the east window and 16 others between 1526 and 1531. The final four were made by Francis Williamson and Symon Symondes. The one modern window is that in the west wall, which was donated by King’s alumnus Francis Stacey and is by Clayton and Bell and dates from 1879.

During World War II, most of this glass was placed in storage as a precautionary measure, but the chapel again avoided damage.

The pulpitum or wooden screen separating the ante-chapel from the choir and supporting the organ was erected by Henry VIII to celebrate his marriage to Anne Boleyn (Photograph: Patrick Comerford, 2026)

The large wooden screen separating the ante-chapel from the choir and supporting the organ was erected in 1532-1536 by Henry VIII to celebrate his marriage to Anne Boleyn. The screen is an example of early Renaissance architecture and a striking contrast to the Perpendicular Gothic Chapel. The architectural historian Sir Nikolaus Pevsner said it is ‘the most exquisite piece of Italian decoration surviving in England’.

The brass lectern, surmounted with a small figure of Henry VI, was a gift of Robert Hacumblen, Provost in 1509-1528.

The Tudor choir stalls were made by Peter the Carver, who was also responsible for the screen. The canopies were added in the 17th century.

The poet Rupert Brooke is among the names of the war dead inscribed on the wall of the chapel of All Souls (Photograph: Patrick Comerford, 2026)

The chapel of All Souls on the south side was converted in the 1920s into a chapel that remembers the dead of World War I and World War II. The names inscribed on the wall include the poet Rupert Brooke.

Saint Edward’s Chapel on the north side is available for private prayer and contemplation. It includes a Madonna in the Rosary by the Westphalian painter Gert van Lon (ca 1512-1520). Other side chapels house exhibition on the history of the chapel.

The chapel has splendid acoustics and is also the venue for some concerts and college events. Services are sung by King's College Choir from Tuesdays to Sundays, and on Mondays by the college’s mixed-voice choir, King’s Voices. Evensong is at 5:30 except on Sundays, when Evensong is at 3:30. The Sung Eucharist on Sundays is at 10:30. Sir Stephen Cleobury was the director of music for the choir from 1982 until shortly before he died in 2019.

The Madonna in the Rosary in Saint Edward’s Chapel (Photograph: Patrick Comerford, 2026)

Eric Milner Milner-White (1884-1963), who was the Dean of King’s College, Cambridge from 1918 to 1941, introduced the Service of Nine Lessons and Carols to the chapel. It was first broadcast in 1928 and has become a major part of the BBC’s Christmas schedule.

The Christmas Eve Carol Service or the Festival of the Nine Lessons and Carol Service has been an annual event in the chapel since in 1918. It is broadcast live around the world, and people queue from 11 am for the service at 3 pm service. The BBC has broadcast this service from the chapel each year, and it opens with a solo treble singing the first verse of Cecil Alexander’s ‘Once in Royal David’s City’.

Milner-White was also instrumental in inspiring the composer Herbert Howells to write his Collegium Regale service settings in 1941.

The Revd Canon Dr Hueston Finlay has been the Dean of King’s College since 26 January 2026. He was born in Portlaoise, went to school at Wesley College Dublin and has degrees in engineering and theology from Trinity College, Dublin and a PhD from King’s College, London. He has been the Dean of Magdalene College Cambridge (1995-2004), Vice-Dean of Saint George’s Chapel, Windsor Castle (2004-2025), and Treasurer of Saint Patrick’s Cathedral, Dublin (2011). The Revd Mary Kells has been the chaplain since 2021.

A small figure of Henry VI, the founder of King's College, surmounts the lectern in the Choir (Photograph: Patrick Comerford, 2026)

Daily prayer in Ordinary Time 2026:
77, Thursday 23 July 2026

‘You will indeed listen, but never understand, and you will indeed look, but never perceive’ (Matthew 13: 14) … street art in the Bishopgate area off Carpenter Street in Kuching (Photograph: Patrick Comerford, 2026)

Patrick Comerford

We are continuing in Ordinary Time in the Church and this week began with the Seventh Sunday after Trinity (Trinity VII, 19 July 2026). Yesterday was the feast of Saint Mary Magdalene, and today the Church Calendar in the Church of England in Common Worship remembers Saint Bridget of Sweden (1373), Abbess of Vadstena.

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.

‘Seeing they do not perceive, and hearing they do not listen, nor do they understand’ (Matthew 13: 8) … street art in Iraklion (Photograph: Patrick Comerford)

Matthew 13: 10-17 (NRSVA):

10 Then the disciples came and asked him, ‘Why do you speak to them in parables?’ 11 He answered, ‘To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. 12 For to those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away. 13 The reason I speak to them in parables is that “seeing they do not perceive, and hearing they do not listen, nor do they understand.” 14 With them indeed is fulfilled the prophecy of Isaiah that says:

“You will indeed listen, but never understand,
and you will indeed look, but never perceive.
15 For this people’s heart has grown dull,
and their ears are hard of hearing,
and they have shut their eyes;
so that they might not look with their eyes,
and listen with their ears,
and understand with their heart and turn –
and I would heal them.”

16 But blessed are your eyes, for they see, and your ears, for they hear. 17 Truly I tell you, many prophets and righteous people longed to see what you see, but did not see it, and to hear what you hear, but did not hear it.’

Looking with eyes and listening with ears … street art in Rathmines, Dublin (Photograph: Patrick Comerford)

Today’s Reflections:

In the Gospel reading at the Eucharist today (Matthew 13: 10-17), Jesus speaks about those who seeing but do not perceive, who hearing but do not listen or understand.

Today’s reading continues from the Parables of the Kingdom and forms an interlude between the parable of the sower and its interpretation. Jesus is asked by the disciples why he speaks to the people in parables.

There seems to be an implication that Jesus is speaking clearly to his disciples, who are insiders, but in riddles to the people because they are outsiders. But this also seem to contradict the purpose of speaking in parables, which is to use helpful and familiar images to lead people to a better understanding of a deeper message. Indeed, the parable of the sower is a good example.

Perhaps once again we are dealing with the difference between ‘insiders’ and ‘outsiders’. The ‘insiders’ are those who give Jesus a ready hearing. Naturally, they are more open to hearing about the ‘mysteries’ of the Kingdom and to assimilating what they hear. The ‘outsiders’, on the other hand, are precisely so because they have closed minds and are not ready to listen.

Speaking of the ‘insiders’, Jesus says: ‘For to those who have, more will be given, and they will have an abundance, but from those who have nothing, even what they have will be taken away’ (verse 12). Those who have opened themselves to the Word of God will find themselves evermore enriched.

But those who have not even begun to accept the Word will end up in an even worse predicament than the one they are in now, for they look but do not see, they listen but do not hear or understand (verse 13).

This happens, not because the parables are difficult, but because the hearers are not prepared to listen.

Jesus then quotes from the Prophet Isaiah (9: 13), who might better understood as speaking in an audibly sarcastic tone:

“You will indeed listen, but never understand,
and you will indeed look, but never perceive.
15 For this people’s heart has grown dull,
and their ears are hard of hearing,
and they have shut their eyes;
so that they might not look with their eyes,
and listen with their ears,
and understand with their heart and turn –
and I would heal them.”

I find it disturbing when I realise someone is talking at me rather than to me, and certainly not talking with me. In a similar way it is disturbing to realise someone hears me, but is not actually listening to me.

At one stage during tense trade union negotiations many years ago, the employer’s representative responded to my presentation, saying: ‘I hear what you are saying.’

I retorted: ‘Yes, but does it just go in one ear and out the other?’

I asked for an adjournment, and from the union side we said we would return to the talks when he indicated he would not only listen to us, but engage with us and commit his side to meaningful discussions. We waited outside for 10 or 15 minutes, and felt we truly were outsiders. We were about to leave the building when we were called back inside. He had heard, and he had listened, and instead of talking to and at us, he began to talk with us. Confidence was restored, and we soon reached a settlement.

If we are prepared to see and to listen actively and to be fully engaged, both actions, seeing and listening, can make radical changes in our lives, in our attitudes, in our values and priorities, in our relationships. But too many people remain effectively blind and deaf to others.

‘They … listen with their ears, and understand with their heart and turn’ (Matthew 13: 15) … ‘Reflections of Bedford’, a sculpture by Rick Kirby on Silver Street (Photograph: Patrick Comerford)

Today’s Prayers (Thursday 23 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 19 to 25 July 2026 (pp 20-21), is ‘Flood Relief in Mozambique’. This theme was introduced on Sunday with a programme update from the Revd Mauricio S Mugunhe, Executive Director Anglican Social Action, Igreja Anglicana de Moçambique e Angola (the Anglican Church of Mozambique and Angola).

The USPG prayer diary today (Thursday 23 July 2026) invites us to pray:

Lord, bring hope to the people of Iene in Mozambique, renewing homes, roads, and lives after the floods. Protect those displaced and isolated, and raise up healing, strength, and swift restoration.

The Collect of the Day:

Lord of all power and might,
the author and giver of all good things:
graft in our hearts the love of your name,
increase in us true religion,
nourish us with all goodness,
and of your great mercy keep us in the same;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post Communion Prayer:

Lord God, whose Son is the true vine and the source of life,
ever giving himself that the world may live:
may we so receive within ourselves
the power of his death and passion
that, in his saving cup,
we may share his glory and be made perfect in his love;
for he is alive and reigns, now and for ever.

Additional Collect

Generous God,
you give us gifts and make them grow:
though our faith is small as mustard seed,
make it grow to your glory
and the flourishing of your kingdom;
through Jesus Christ our Lord.

Yesterday’s reflections

Continued tomorrow

‘Their ears are hard of hearing, and they have shut their’ (Matthew 13: 15) … street art near De Montfort University in Leicester (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