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)

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