Saturday, 13 December 2025

Troubled Waters



















Watching the second episode of "The War Between the Land and the Sea" brought home just how much pollution has been dumped in rivers and in the sea, especially plastic. Long term plastic can be eco-friendly, if it can be used over a long period of time, and disposed of properly. Plastic can be recycled and used again. But a lot of plastic is short term, throwaway - just go to your supermarket and see. Bits of netting can be seen on beaches in Jersey. And microplastics, too small to see, can be in the sea, evaporated into clouds and airborne, and enter the food chain, ending up in living creatures - including us.

Troubled Waters

There is plastic, plastic, everywhere
Micro molecules born on the wind
Floating in the water, flying in air
Eighth way mankind has sinned

It is the rivers, lakes and seas
Killing fish, strangling sea life
A road to hell by slow degrees
Land and sea are locked in strife

Within our blood, floating there
The plastic creeping to each cell
We do not know, but surely fear
The invasion by this plastic hell

Troubled waters, running deep
Nightmares to disturb our sleep

Friday, 12 December 2025

1965 - 60 years ago - December - Part 2








1965 - 60 years ago - December - Part 2

16.—An appeal against a conviction for driving carelessly entered by Edward Philip Vibert was upheld at the Royal Court today; but a further appeal against conviction for driving against the traffic lights, for which he was fined £2 at the Police Court, was dismissed.

17.—A verdict that he was accidentally knocked down by a car and that death was due to terminal bronchial pneumonia was returned at the inquest on the body of Mr. Cyril Arthur Brown (61).—Switch-on of the giant Christmas tree illuminations in the Royal Square, the ceremony being performed by the wife of the president of the Rotary Club, Mrs. A. Forster.

21.—Six cameras worth approximately £130 were stolen in the early hours of this morning in a smash-and-grab incident at C. M. Stone, the chemist and photographic shop, of Bath Street and Peter Street.

22.—An appeal was heard by the Full Court today to give a definition of a sentence passed earlier this year on Peter Donald Ryan after being convicted of an assault ; the Court decided to quash the sentence recorded in the Act of Court and substitute for it one of six months' imprisonment.

24.—Before the Royal Court a sentence of 12 months' imprisonment was passed on Alfred Christopher Waters (31), a native of Dublin, for the smash-and-grab raid at Staples, the Jewellers Ltd., Burlington House, St. Saviour's Road, on November 28, when £1,754 5s. 6d. worth of jewellery and watches were taken.

28.—A mild but very much wetter than average Christmas brought serious flooding to many parts of the Island and the Fire Service was kept busy answering calls for assistance ; the rain (nearly two inches in some districts) kept most people indoors and wiped out much of the Bank Holiday sports programme  the Jersey Green Room Club presented the pantomime " Aladdin " at the Opera House.

Thursday, 11 December 2025

Christianity in Action: Lesson 10: The Work of Books













Lesson 10: The Work of Books
By G.R. Balleine

[Warning: Balleine was writing in the 1920s and 1930s, and his views and language reflect many at that time. However, as a time capsule of the prevailing beliefs, this can be very useful for the historians of that period.]

[Special Note: I find it amazing that Balleine countenances the burning of "bad books". He was writing in the 1920s between the wars, and I suspect that after the Nazi book burning in the 1930s that he would have changed his mind.]  

PASSAGE TO BE READ : Proverbs i. 20-24.
TEXT TO BE LEARNT " How much better is it to get Wisdom than gold ! " (Prov. xvi. 16).
HYMNS : " Lord, Thy Word abideth," and " Hushed was the evening." COLLECTS for Seventh and Ninth Sundays after Trinity.

Aim : To make the class interested in good books. An expert has said : " If a youth has not learnt to love books before he is seventeen, there is but the most meagre chance that he will take to reading in after life." Since a teacher's task is to form good habits, here is one that we must not neglect.

I. GOD'S GIFT OF BOOKS.

(a) One sunny morning long ago a Queen sat surrounded by her family, a beautiful volume on her knee. It was long before the invention of printing, and books were rare and costly, for they had to be written out by hand. She read aloud some of the stirring old English ballads, and then told her boys that she would give the book to the one who first learned to read it. Some of the young Princes were big boys of fifteen and sixteen, but little Alfred, who was only twelve, learned to read it first, and won the prize. Later, when he became King of England, he said: " Books are one of God's best gifts to us, and He means us to use them." He sent for scholars from abroad to teach English people to read. He had the best books he knew translated into English. He had a large history of England written, and placed in Winchester Cathedral, so that all who would might come and read the story of their land.

(b) Last week we saw how much there is for us to learn from Nature. To-day we will think how much there is for us to learn from Books. Let us remember Alfred's words : " Books are one of God's best gifts to us." We know that all God's gifts are given to be used.

I. THE HISTORY OF BOOKS.

(a) The first step in the History of Books was the invention of the alphabet. In very ancient days, if you wanted to learn Wisdom, you had to find a wise man, and get him to talk to you. But wise men were not always easy to find, and, when they were found, perhaps they did not want to talk. It was a big step forward when it became possible to put knowledge into writing. But men only learnt very gradually to do this. The earliest writing was in pictures, and this still survives in some of the Chinese characters. The Chinese sign for " to listen " is a rough picture of an ear between two doors, and " impossible " is a foot standing on a wriggly line representing waves. At last it dawned on some ancient Egyptian that all words are made up of a very few sounds, and that it would be far simpler to have a symbol for each sound instead of for each object. It was soon found that less than thirty of these signs were needed. So some of the old picture signs were borrowed to represent sounds. They have been so altered in course of ages that it is hard to recognize that our capital A was once a picture of an eagle, or our Z once a picture of a duck. But we can still see that 0 represents an eye, and N the waves of the sea. When men learnt to use these signs, writing became possible.

(b) The next step was the invention of paper. The earliest books were very cumbrous things. Some were lumps of clay with the letters scratched on them, and then baked in the sun. There are hundreds of these in the British Museum. Then men tried to write on the inside of skins. The books of the Old Testament were probably written in this manner. Others wrote on thin wooden boards. But clay books and skin books and wooden books were very heavy and clumsy. Again it was an Egyptian who made the discovery that by taking the pith of the papyrus reed, which abounded in the Nile, mixing gum, pressing it flat, and drying in the sun, he could obtain a cheap and pleasant material to write on. By the time the New Testament books were written this discovery had been made.

(c) The third great step was the invention. of printing. Before that every book had to be copied by hand. About 1450 a poor German named John. Gutenberg had an idea. He said to himself : " If I cut a letter on a piece of wood, and ink it, and press it on paper, it will leave the mark of the letter behind. If I cut out all the letters of the alphabet, I can arrange them in any order I like, and print whole sentences." There were still many problems to be solved : how to fasten the type together, how best to put on the ink, how best to press the letters on the paper, and Gutenberg's secret experiments began to arouse the suspicions of his superstitious neighbours. They said that he must be practising witchcraft; but he fortunately found a deserted monastery, where he could work in peace. At last his problems were solved, and now books could be multiplied.

(d) One thing still was needed, and that was to make books cheap. At the beginning of the nineteenth century books were still dear and therefore rare, even Bibles. In 1800 Mary Jones, of Tynoddol, a young Welsh girl, wanted to read the Bible. The nearest copy was in a village seven 'Lies away, and she used to walk there every Saturday to read a few chapters. At last she saved up enough money to buy a Bible of her own, but she found that the Welsh Bible had gone out of print, and none could be obtained. A Welsh clergyman told the story of her disappointment at a London meeting, and this led to the foundation of the British and Foreign Bible Society, which has made Bibles cheap and plentiful. Improvements in the printing-press have enabled other publishers to print large cheap editions of other books. You and I have opportunities of reading which no one else in the world has ever had.

(e) Even in the old days, when books were very few, the writer of Proverbs told his son that it was possible to grow wise : that Wisdom was calling for learners. Read Passage. How much more would he say this to us

III. BOOKS AND THE BIBLE.

(a) The Bible has much to tell us about books. It reminds us that there are bad books that ought to be burnt. When St. Paul preached at Ephesus many of the new converts felt uncomfortable in their consciences about some of the books on their shelves ; so they made a bonfire in the street, and publicly burnt them " in the sight of all," and the value of the burnt books was £1,700 (Acts xix. 19).

[Note: I think that this is reprehensible. The text makes it clear it was books of sorcery, but after the book burning of the Nazi regime in 1933 - long after this book was published - I think no one can countenance the burning of books. Even bad books, and Mein Kampf is a very bad book, is available to read. What needs to be done with bad books are good books to counter their arguments.]

(b) It reminds us that it is possible to possess a good book, and yet neglect it so long that we forget its existence. Deuteronomy is one of the most beautiful books in the Old Testament. It was a great favourite with our Lord, as we can tell by the number of times that He quoted it. Yet there was a time when the Jews had forgotten that such a book existed. One day they were cleaning out the Temple, and in some lumber room they found an old roll of this book, which no man then living had ever read before (2 Chron. xxxiv. 14). Have you any books like that ? Is your Bible like that ?

(c) It shows us the value of books. When St. Paul was in prison, he longed for the books that had been left behind at the moment of his arrest. " When thou comest," he wrote, " bring with thee the books, but especially the parchments " (2 Tim. iv. 13). He was anxious too that his young friends should use the books they possessed. " Till I come," he wrote to Timothy, " give attention to reading " (1 Tim. iv. 13).

IV. BOOKS AND OURSELVES.

(a) Read good books. Books keep us out of mischief. Books enlarge the mind. Books make us more intelligent, and therefore more useful. To read is an adventure. When we open a book we start on a journey to the Spanish Main (Treasure Island), to a knights' tournament (Ivanhoe), with Alice to Fairyland, with Livingstone to Central Africa, with Scott to the South Pole, with King Arthur's Knights to find the Holy Grail.

This work-a-day world is so trying at times ;
Folks chatter and squabble like rooks ;
So the wise flee away to the best of all climes,
Which you enter through History, Memoirs or Rhymes,
That most wonderful Country of Books.
And griefs are forgotten. You go on a tour
More wondrous than any of Cook's ;
It costs you but little. Your welcome is sure.
Your spirits revive in the atmosphere pure
Of the wonderful Country of Books.

Call attention to the school Lending Library, the local Public Library, and any other means within the children's reach of obtaining books.

(b) Read the Best of Books. Make the children see that the Bible is not a dull book out of which lessons are given, but something full of interest that they should read for themselves. Here are thrilling stories of fights (Goliath), and murders (Sisera, Naboth, St. Stephen), and shipwrecks (St. Paul), and escapes from prison (St. Peter), and treachery (Betrayal of Samson), and plots (Haman). Here are sad stories (Jephthah's daughter), and love stories (how Jacob served seven years for Rachel) ; stories of courage (Daniel and the lions), and stories of cleverness (Solomon's judgement). And behind all these stories of men and women there is the most thrilling story of all—the story of how God governs the world and overthrows evil (Sodom, Pharaoh, Sennacherib, Belshazzar), and how the Son of God died to save the world. Just fancy, having a book like that, and leaving it unread

Wednesday, 10 December 2025

Deficiencies in Jersey's Carbon Neutral Roadmap.


















In a recent letter to the JEP, Daniel Ray‑Marks argues that Jersey’s declaration of a “climate emergency” has led to policies that prioritise symbolism over practicality. He accepts that climate change is real but questions whether framing it as a permanent emergency is leading to cost‑effective, well‑considered decisions.

He highlights Bill Gates’s call for a global shift toward focusing on human welfare, affordability and innovation rather than rigid emissions targets — a message he believes Jersey should heed, given the Island’s negligible impact on global temperatures but significant ability to affect local living costs.

I would highlight that the charging infrastructure and details of how off-street parking in town can access electric charges is grossly deficient. Use of electric cars and charging points is completely non-joined up, except for occasional - and symbolic - mention of a few new paltry public charging points.

A deficiency not present in Ray-Marks analysis is the fact that some people live some distance from bus hubs, and it is not possible for buses to reach all parts of the Island, especially down narrow country lanes. I know people in one Parish who would be physically unable to walk all the way to a bus stop, and also physically unable to cycle, even with a powered bike. They cannot be alone, especially as the population ages, and car transport is the only way they can get to shops, either on their own, or taken by others. The environmental push by some lobbyists seems blind to this reality.

We must stop seeing climate policy as a blank cheque
From Daniel Ray-Marks.


JERSEY declared a "climate emergency" in May 2019, which prompted the creation of the Carbon Neutral Roadmap. More than six years on, I question whether that framing is helping us deliver the best outcomes?

Climate change is not under dispute. What I question is whether presenting this as a permanent "emergency" is helping us make sensible, cost-effective decisions.

Ahead of COP30, Bill Gates called for a shift in the global climate debate - away from a fixation on emissions targets, and towards human welfare, affordability and innovation.

That should ring loudly here. Nothing Jersey does will change global temperatures. But everything we do can alter our cost of living, business viability and household bills.

We have imported net-zero building expectations into a market already struggling with construction inflation. Yet the roadmap acknowledges that the cost to homes and businesses of replacing thou-sands of boilers has not even been analysed.

It also acknowledges that decarbonisation must be 'balanced with affordability. Yet we are pressing ahead with costly-transitions before answering that question: can ordinary people afford it?

The same document states that to meet net-zero targets, Jersey "needs to phase out the' use of all petrol and diesel vehicles from the Island's roads by 2050", and that government policy is to "end the importation and registration of petrol and diesel vehicles that are new to the Island from 2030". That is a huge economic and cultural shift in a car-dependent island. 

In the government's recent Electric Vehicle Purchase Incentive survey, Islanders reported "gaps" in public charging, and problems with cost, availability and capacity worse, this is repeating feedback given the previous year. We are pushing people towards electrification while failing to the infrastructure deficiencies already identified by users.

If we are serious about reducing car emissions, then we must make alternatives viable: frequent, affordable public transport to all parts of the Island; safe walkable routes; and a better-connected cycle network If we genuinely want to reduce congestion, then getting children safely cycling to school should be an obvious priority — yet at many schools this is not possible without mixing with heavy commuter traffic at some stage in their journey. .

We need to stop treating climate policy as a blank charge, justified by the word “emergency”, T challenge is real — but it is not improved by expensive symbolic action that delivers negligible benefit in return.

Tuesday, 9 December 2025

Maurice Cass - the Proto-Doctor Who.

 


















I've just been watching a movie with Lithuanian actor Maurice Cass as Prof. Newton, and it struck me how in terms of his clothes and even hair style, he could almost be a precursor for William Hartnell as Dr Who. In the movie, he even adopts the same gesture of clutching the lapels of his coat with two hands.
While Maurice Cass’s Professor Newton looks strikingly like Hartnell’s Doctor — white hair, coat, lapel-clutching — the resemblance is almost certainly coincidental. Both drew from the same cultural stock character: the eccentric elder scientist.

Hartnell’s costume was consciously Edwardian, designed by BBC staff, not borrowed from Cass. But Cass’s Newton can be seen as a proto‑Doctor figure, showing how mid‑century sci‑fi already had the visual vocabulary that Hartnell would later immortalize.


Monday, 8 December 2025

A Short Story: Farewell Flight



















Farewell Flight

The terminal was quieter than usual. Outside the panoramic windows, the starliner loomed—sleek, silver, and humming with latent power. Its engines pulsed like a heartbeat waiting to leap. Inside, the air was thick with the scent of coffee, recycled oxygen, and the unspoken weight of goodbye.

Jackie adjusted the strap of her carry-on and glanced at the departure board. Final call. She turned to Matthew, who stood beside her, hands buried in his coat pockets, eyes fixed on the ship.

They had met three years ago, thrown together by circumstance on a research station orbiting Epsilon-3. What began as professional collaboration had deepened into something more, an intimacy forged not by romance, but by shared silence, late-night laughter, and the kind of trust that only isolation can breed. Twin souls, some had called them. Not lovers. Not siblings. Something else.

Now, Jackie was leaving. Her next assignment was on a terraforming vessel bound for the outer colonies. Matthew had chosen to stay, continuing his work on planetary archives. They had known this day was coming. They had rehearsed it in conversations, in jokes, in quiet acknowledgments. But now that it was here, the words felt brittle.

“I still think you’d hate the outer colonies,” Matthew said, forcing a smile. “Too much dust. Not enough decent tea.”

Jackie laughed softly. “I’ll smuggle some in. For emergencies.”

They stood in silence again. Around them, other passengers moved, families embracing, children tugging at sleeves, officials checking badges. But in their corner, time seemed to slow.

“You know,” Jackie said, “I used to think departures were endings. But maybe they’re just... recalibrations.”

Matthew nodded. “Like adjusting the telescope. Same stars. Different angle.”

She reached out and took his hand. It was warm, familiar. “We’ll still talk. Send messages. Share findings.”

“Of course,” he said. “And when you discover something extraordinary, I’ll be the first to hear.”

The boarding chime rang. Jackie hesitated, then stepped forward. Matthew walked with her to the gate, stopping just short of the threshold. Beyond it, the corridor glowed with soft blue light, leading to the ship’s belly.

She turned. “Once more, the starliner takes off,” she said, echoing the old poem they’d quoted during their first week together.

Matthew smiled, eyes glinting. “And I wave, in farewell greeting.”

They didn’t hug. They didn’t cry. They simply stood, two souls tethered by memory and mutual respect, knowing that parting did not mean severance.

Jackie stepped into the corridor. The light swallowed her. Matthew watched until the last flicker of her silhouette disappeared.

Outside, the engines roared to life. The starliner lifted, slow and majestic, slicing through the clouds like a promise. Sam remained at the window, watching the contrail fade into the dusk.

He whispered to no one, “Though we part, we remain together.”

And somewhere, among the stars, Jackie smiled.

Sunday, 7 December 2025

Interpolated Fables and Fatigue in a Lukan Narrative













Which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? Otherwise, when he has laid a foundation and is not able to finish, all who see it begin to mock him, saying, “This man began to build and was not able to finish.”

What king, going out to encounter another king in war, will not first sit down and deliberate whether he is able with ten thousand men to meet him who comes against him with twenty thousand? And of not, while the other is yet a great way off, he sends a delegation and asks for terms of peace.

The parables in Luke 14:28-32 seem more like tales told to make a moral (like Aesop) than sayings of Jesus. They appear to be interpolations in the text of Matthew, interrupting the flow, and meaning the final saying of Jesus at the end has no connection with them.

In Luke 14:28–32 there are two short illustrative tales - the unfinished tower and the king weighing war. Both end with mockery or prudence as the moral. By contrast in Matthew’s parallel (Matt 10:37–38; 16:24–25), Jesus’ sayings about discipleship flow directly into the demand to “take up the cross.” There is no tower or king inserted.

In Luke’s version, the parables interrupt the flow between Jesus’ demand for radical discipleship and the climactic saying in 14:33: “So therefore, none of you can become my disciple if you do not give up all your possessions.”. This makes no sense against the import of the parables, which are all about how it is good to prioritise prudence over commitment. The parables interrupt the flow between Jesus’ demand for radical discipleship and the climactic saying in 14:33: “So therefore, none of you can become my disciple if you do not give up all your possessions.”.

Most of Jesus’ parables in the Synoptic tradition begin with a formulaic introduction: “The kingdom of God is like…” or “The kingdom of heaven may be compared to…”. This signals that the story is not just practical wisdom but a metaphor for God’s reign. But in Luke 14:28–32 with "the tower builder" and "the two kings", there is no kingdom formula at all.

Instead, they read like secular prudential tales. The style is different. Moreover, both end with a practical moral: count the cost before committing. They are closer in form to Aesop’s fables or Greco‑Roman anecdotes than to Jesus’ typical parables.

If we look at the fable tradition outside of the gospels, there are definite parallels. The Tower parable is similar to Aesop’s “The Builder and the Stones” (prudence before undertaking). The Two kings parable is similar to Herodotus’ Croesus story or Livy’s speeches (weigh strength before war). Both are prudential tales which were a kind of short moral narrative common in Greco‑Roman culture.

This can be see most clearly if we recast the stories in the style of a fable story. This shows the import of the story, and how far it is from the says of Jesus about total commitment.

A man desired to build a tower so that all might see his strength. He laid a foundation and set the first stones, but he had not counted how many more he would need, nor how much silver it would cost. Soon his money was gone, and the walls rose only halfway. The neighbours laughed, saying, “This man began to build but was not able to finish.” And travellers mocked, “Better never to begin than to leave a ruin.”

Moral: He who does not reckon the cost before he builds will earn only ridicule for his folly.

Two kings prepared for war. One had ten thousand soldiers, the other twenty thousand. The lesser king sat down and said, “If I march, I will be crushed. Better to send envoys while he is far off, and seek peace.”

Moral: He who weighs his strength before the battle will save his people from ruin.

These would fit more with a conclusion like “So therefore, whoever would follow me must first reckon whether he can endure to the end.”. This would keeps the prudential rhythm: discipleship requires foresight, not rash enthusiasm. Luke has interpolated two sayings but kept Matthew's conclusion, forgetting that this no longer makes sense.

This could be seen as an instance of fatigue (a well know issue with Luke). Editorial fatigue (most notably illustrated by Mark Goodacre) is when an evangelist begins adapting a source but lapses back into its original wording or logic, leaving behind small inconsistencies that betray dependence on that source.

I began this exploration after reading Luke's gospel and being struck by the way in which these texts jar with the surrounding verses. The harmonising technique tends to explain them in various ways but actually remove their import and disjunction in doing so. A number of commentators do that and I am not convinced. Commentators generally harmonise by reframing the parables as metaphors for discipleship, but this approach often feels strained. The weakness lies in glossing over the stylistic and thematic clash: prudential fables don’t naturally lead into radical renunciation.

Since all manuscripts include these verses, commentators argue they must be original. But this assumes textual presence equals coherence, which isn’t necessarily true. Luke is not always careful in preserving sources. He often reshapes them for his theological aims, but lapses into inconsistencies. These lapses are classic signs of editorial fatigue: he begins editing but forgets to harmonise all the dependent details.

To sum up: the insertion of fables in Luke creates a stylistic and thematic disjunction. They emphasize prudence, while the surrounding sayings emphasize uncompromising commitment.