Monday, 27 April 2026

How Jersey’s current Trans Inclusion Schools Guidance differs from the Cass‑aligned guidance now used in England.










Jersey’s current guidance requires teachers not to inform parents if a child begins using a different name or pronouns at school, unless the child consents. This is explicit in the guidance and has been publicly criticised for instructing teachers to use one set of pronouns with the child and a different set with parents.

In contrast, the Cass Review–aligned guidance in England takes the opposite approach: parents must be involved early, except in rare cases where there is a clear safeguarding risk from the parents themselves. The Cass framework emphasises that schools cannot socially transition a child without parental knowledge because doing so undermines safeguarding, transparency, and trust.

Jersey’s guidance treats a child’s change of name or pronouns as not a safeguarding concern in itself, and therefore not something parents need to be told about. This is stated directly in the guidance and has been widely reported.

Cass guidance, however, states that a request for social transition is a significant psychosocial event requiring a structured safeguarding response, multi‑disciplinary oversight, and parental involvement. It is not treated as a neutral or trivial matter.

Jersey’s guidance instructs teachers to use the child’s chosen pronouns in school, even if this means concealing that practice from parents by reverting to biological pronouns in parent communications. This creates a dual‑system of language that teachers must switch between.

Cass‑aligned guidance rejects this entirely. It states that schools should not create “dual realities” where a child is treated as one gender at school and another at home. It argues that such secrecy is harmful, destabilising, and places staff in impossible positions.

In conclusion...

Jersey's current school guidance diverges from the Cass Review by adopting a gender-affirmative model that treats social transition as a neutral event rather than a significant psychosocial development, neglecting the recommendation for early parental involvement. The policy promotes secrecy by allowing "dual realities," where preferred pronouns are used at school despite parental opposition, directly contradicting the Cass Review's finding that such practices are harmful to the child. Furthermore, while the Cass Review advises a cautious, holistic "watchful waiting" approach, the Jersey framework continues to prioritize immediate affirmation over comprehensive mental health assessment.

While the Education Minister, Rob Ward, claims he endorses the principles of watchful waiting in theory, opponents state the actual written guidance does not contain clear recommendations for teachers to practice it.

The Cass Review argues that social transition is not a neutral act but an "active intervention" with significant psychological consequences. While the Minister views "watchful waiting" as a rigid political doctrine, the Cass framework presents it as a developmentally appropriate clinical approach that avoids prematurely locking a child into a medical pathway.

During the 25 March 2026 States Assembly debate, Education Minister Deputy Rob Ward described the proposed guidance as an "externally-authored campaigning document" and a "political doctrine". Ward argued that this, and other similar, proposals to replace existing guidelines, prioritized a specific ideological approach over professional, child-centred safeguarding methods.

Dr. Cass has consistently maintained that her review is an evidence-based clinical evaluation and has criticized the "toxic" nature of the debate that rebrands standard psychological support as a form of harm or "conversion therapy". It seems it is the Minister who is advocating a political doctrine.

While the Minister prioritizes the child's expressed identity under the UNCRC, Cass cautions that children often experience gender distress alongside other complex issues like autism, neurodiversity, or trauma. Simply affirming a child’s self-identification without a broader holistic assessment is a failure of clinical and safeguarding duties.

Sunday, 26 April 2026

More Short Stories: The Goodness of God

 











This is based on a true story, and took place in a district church over five years ago, which I was told by a very reliable witness, and I have no reason to doubt him. It has been lightly dramatized, but the key statement by the Vicar in question was given almost exactly as here. The names of the church, the vicar, and the mourners have been changed, and in fact the mourners did not walk out of the church, but just sat there in stunned silence until the end of the service. 

The name I have given to the church is designed to call to mind the accounts in St Matthew's gospel of a place of darkness, where people are cast out, and where there is (as the King James version has it), a wailing and gnashing of teeth. The church in question is very low Anglican, very charismatic evangelical, and sits very lightly to liturgy. I was so shocked at hearing the tale, and I wanted to craft a story which both told of it, and also expressed my own deep seated antipathy to this harsh and judgmental Christianity. The title, needless to say, is ironic.

The Goodness of God

St MatthewoftheWailing Teeth stood sombre against the grey Bristol sky, its Victorian stonework streaked with decades of rain. The locals had long joked about the nickname, reputedly taken from those narrow lancet windows along the nave like a row of clenched teeth. Inside, the church felt gentler: polished pews, brass memorials, and the great east window of Christ weeping, His glassblue tears catching the morning light.

 Arthur Penrose’s funeral filled the place. He had been a grandfather of the old Bristol kind—steady, generous, fond of allotments and long walks with his dog. He had not been a regular churchgoer, but his daughter wanted a proper Anglican service, and St Matthew’s was the family parish.

The band and singers began “The Goodness of God”. Many mourners didn’t know the hymn, but they stood politely, some mouthing the refrain, others simply listening. The words, “all my life you have been faithful”, seemed to settle softly over the congregation, a comfort rather than a declaration.

The Reverend Joel Scarriot stepped into the pulpit, with no vestments but just a grey suit - only his dog collar indicating his status as a clergyman. He was new to the parish, an enthusiastic charismatic with a reputation for sermons that ran hotter than most Anglicans preferred.

He began well. He spoke warmly of Arthur’s kindness, his humour, his devotion to his family. People nodded. A few smiled through tears. For a moment, grief felt held.

Then his tone shifted.

Friends,” he said, “we must speak honestly before God. Arthur was a good man, yes, but goodness alone does not save. Without accepting Christ, there is no entry into eternal life.”

A ripple of unease passed through the pews.

Reverend Scarriot continued, voice tightening. “It grieves me to say it, but Arthur did not know the Lord. He has gone to Hell.”

There was gasps from the mourners. A stifled cry. Arthur’s eldest son stiffened, colour rising in his cheeks. The widow clutched her handkerchief so tightly it tore.

But the Vicar pressed on. “You, those of you still living, have a choice. You can avoid his fate. You can turn to Jesus today. Do not leave this church without securing your salvation.”

The congregation began to move. First a few, then many. Coats rustled. Feet scraped. Someone whispered, “This is cruel.” Another said, “Not today. Not like this.”

Arthur’s daughter rose, guiding her mother toward the aisle. Her voice trembled. “Dad deserved better.”

Within minutes, half the church had emptied. The band fell silent. The guitarists stopped playing. The electronic keyboard player lowered his hands. Reverend Scarriot faltered midsentence, staring at the departing mourners as though they were the ones committing a transgression.

Outside, in the churchyard, people gathered beneath the budding trees. The spring air felt cold. Some cried openly. Others shook their heads in disbelief. A few simply stood in stunned quiet.

Inside, the great east window glimmered. Christ’s glassblue tears fell upon the empty pews where comfort should have been offered, where love had gathered seeking gentleness and found instead a wound.

And in that hollowedout church, it seemed, for a moment, that the weeping Christ was grieving not only Arthur, but the words spoken in His name.

Saturday, 25 April 2026

Circle Dance















One from the archive today, from 11th April 2005.

Circle Dance

Mother of all creation, giver
Of insight, love’s lawgiver
Bring up her wayward child
On Israel, she dearly smiled.

Brother, flesh of our flesh
To see Kingdom so afresh
Close as bone of our bone
No more shall we be alone.

Sister, Spirit breathing now
Pledge of co-inherence vow
Within, sharing in our being
Open eyes to wonder seeing.

Draw the Caim, encircle be
Three in One, One in Three
Enfold us in protecting arms
Keep safe from all that harms.

Turning round, in circle dance
Glory comes, and does enhance
Our vision, let us touch and feel
Your hand upon us, here to heal.

Friday, 24 April 2026

Summer Sports Scene 1967



















Summer Sports Scene
Jersey Topic, 1967


A couple of sleek rubber wet suits for diving or ski-ing. His is black with yellow stripes, £12, and hers is a White Stag suit straight from the United States. 

Their bright, coloured range is being sold in the Channel Islands for the first time this summer. The one in the picture is red with black spots, form-fitting with short sleeves. 

The harpoon gun is £8 5s., the underwater knife £3, the Italian mask, 35s. and the snorkel 8s. 

All from Fletcher‘s Watersports, First Tower, Jersey and St. Peter Port, Guernsey.



Thursday, 23 April 2026

Schools in Jersey 1981











From the Channel Islands Directory, 1981, a list of schools in Jersey. Please note - the telephone numbers do not work! Interest as it also names the head teachers and other people in charge at the time.

EDUCATION DEPARTMENT

P.O. Box 142, Highlands, St. Saviour (Hours: 8.45 a.m. to 5.15 p.m.) Tel. 71065, Director of Education-J. S. Rodhouse, M.A. Assistant Director (Administration) -J. H. Cabot Assistant Director (Education)-W. F. Clarke.

SCHOOLS (Primary)

Bel Royal (Junior & Infants). Mrs. W. Hurford (Head Teacher). Tel. 37193. First Tower (Juniors & Infants). D. P. Le Maistre, B.A. (Head Teacher). Tel. 21066.

Grands Vaux (Juniors & Infants). J. Tarver (Head Teacher). Tel. 35808. Grouville (Juniors & Infants). J. M. Livingstone (Head Teacher). Tel. 51089. Halkett Place (Juniors & Infants). E. W. Herbert, L.R.A.M. (Head Teacher. Tel. 30185.

Janvrin School (Juniors & Infants). Mrs. M. E. M. Meyrick (Head Teacher). Tel. 71065.

Jersey College for Girls Preparatory Dept. Mrs. S. M. Stoddart (Head Teacher). Tel. 71065.

La Moye (Juniors & Infants). H. A. Fauvel (Head Teacher). Tel. 41390.

La Pouquelaye (Juniors & Infants). J. R. Le Rendu (Head Teacher). Tel. 35798. Le Squez (Juniors & Infants . Miss P. Blackwood. Tel. 81013.

Les Landes (Juniors & Infants). J. C. Kezourec. Tel. 35415.

Mont Nicolle (Juniors & Infants). F. L. M. Corbet, M.Ed. (Head Teacher). Tel, 44992.

Plat Douet (Juniors & Infants). Mrs. S. M. Charles (Head Teacher). Tel. 25759. St. Brelade (Juniors & Infants). Miss V. C. Caddick (Acting Head Teacher). Tel. 41305.

St. Clement (Juniors & Infants). Miss B. G. Smale (Head Teacher). Tel. 54007. St. James (Juniors & Infants). I. A. Nutter (Head Teacher). Tel. 71065.

St. John (Juniors & Infants). R. F. Smith (Head Teacher). Tel. 61692. St. Lawrence (Juniors & Infants). B. Hall (Head Teacher). Tel. 63172.

St. Luke (Juniors & Infants). A. M. Shepherd (Head Teacher). Tel. 30657. St. Mark (Juniors & Infants). P. Cullinane (Head Teacher). Tel. 71065.

St. Martin (Juniors & Infants). Miss E. de Gruchy (Head Teacher). Tel. 51812. St. Mary (Juniors & Infants). D. F. Gibaut (Head Teacher). Tel. 81690.

St. Peter (Juniors & Infants). R. Mansell (Head Teacher). Tel. 81536.

St. Saviour (Junior & Infants). F. H. Carter (Head Teacher). Tel. 25549. Trinity (Juniors & Infants). P. J. McGarry (Head Teacher). Tel. 61085. Vauxhall/Val Plaisant (Juniors & Infants). B. F. C. Durand. Tel. 32807 (Vaux hall); 23375 (Val Plaisant).

Victoria College Preparatory Dept. J. H. Hibbs (Head Teacher). Tel. 23468.

SCHOOLS (Secondary)

Les Quennevais School & Community Centre. E. Tranter (Principal). Tel. 43171. St. Helier Boys. N. H. Allnutt (Head Teacher). Tel. 71065.

St. Helier Girls. Miss C. Skeavington (Head Teacher). Tel. 35541.

Le Rocquier. D. R. McGregor (Head Teacher). Tel. 71065.

Hautlieu. J. R. Worrall, B.A. (Head Teacher). Tel. 71065.

Jersey College for Girls. Mrs. E. M. Pullin, B.A. (Head Teacher). Tel. 71065. Victoria College. M. H. Devenport, M.A. (Head Teacher). Tel. 37591.

SPECIAL SCHOOL (E.S.N.) (S.) Mont-a-l'Abbe. Mrs. P. Davis (Head Teacher). Tel. 75801.

ADULT & FURTHER EDUCATION

Highlands College, St Saviour. C. W. Schofield, B.Sc. (Principal). Tel. 71065.

TEACHERS' CENTRE

Highlands College, St. Saviour. J. H. Clarke (Head of In-Service Education and Resources). Tel. 71065 ext. 307.

REMEDIAL CENTRE

Clearview Street, St. Helier. D. Bridgman (Remedial); E. Payn (Teacher of the Deaf). Tel. 71065.

SECONDARY TUTORIAL UNIT

P.O. Box 142, Highlands, St. Saviour. P. J. Drinkwater (Head Teacher). Tel. 71065.

SCHOOL PSYCHOLOGICAL SERVICE

P.O. Box 142. Highlands, St. Saviour. J. Birtwistle, B.Sc, M.A. Tel. 71065 Ext. 276.

General Hospital, Gloucester Street, St. Helier. J. P. Hollywood, B.A, M.Sc. Tel. 71000.

Highlands College, St. Saviour. Miss J. M. Le Boutillier, Producer of Resources including Broadcasts. Tel. 71065.

CHANNEL ISLANDS SCHOOL RADIO STUDIO Highlands College, St. Saviour. Tel. 71065.

CHILDREN'S SECTION Office: Hours: 8.45 to 5.15. Tel. 71065.

Children's Officer: Mr. C. A. Smith.

Wednesday, 22 April 2026

Charismatic Anglicans Negotiating Liturgy: A Review of John Leach's Thesis







Charismatic Anglicans Negotiating Liturgy

A Review

John Leach’s thesis investigates the rise of what he terms “non‑liturgical Anglicanism”, a phenomenon in which many charismatic Anglican churches have replaced authorised liturgy with extended worship‑song sets. As he notes in the abstract, this shift has accelerated since the 1960s, particularly within two influential networks: Holy Trinity Brompton (HTB) and New Wine (NW), both deeply shaped by the Vineyard movement and its theology of worship and ministry. Leach’s central research question asks: What is the relationship between these churches and formal Anglican liturgy?

The thesis begins by tracing the historical and cultural streams that converged to make non‑liturgical Anglicanism possible: the Liturgical Movement, the Family Service Movement, charismatic renewal, ecumenism, the rise of contemporary worship music, and the influence of Vineyard praxis. Each of these movements loosened Anglican attachment to fixed forms, encouraged accessibility and mission‑orientation, and elevated experience, spontaneity, and musical encounter as primary vehicles of worship. Leach observes that many leaders came to believe that “the traditional liturgy of the Church has been largely or completely replaced by sung worship” because liturgy was seen as a barrier to evangelism and growth.

Through participant observation, interviews, and a focus group, Leach documents how HTB and NW churches intentionally minimise formal liturgy, favour informality, and rely heavily on worship songs to create emotional intimacy and a sense of divine encounter. Leaders frequently justify this approach in terms of mission, cultural relevance, and the desire for spiritual immediacy. Yet Leach also records their ambivalence about legality, with some describing their approach as “civil disobedience” or “the principle rather than the letter” when bypassing authorised forms.

The thesis then offers a theological critique. Leach argues that worship songs cannot function as “the new liturgy” because they lack the structural, doctrinal, and formational depth that liturgy provides. Liturgy, he contends, offers belonging, balance, theological breadth, long‑term spiritual resilience, and a connection to the wider Church, benefits that song‑based worship alone cannot supply. As he writes, churches that abandon liturgy risk “accommodating to the secular culture” and neglecting the “riches of Church tradition” essential for forming disciples “for the long haul.”

In conclusion, Leach proposes a “more excellent way”: a renewed liturgical‑charismatic synthesis in which authorised liturgy provides the framework and theological ballast, while charismatic worship enriches affective engagement. Rather than choosing between liturgy and liberty, he argues for a via media that honours Anglican identity while embracing the gifts of renewal.

https://etheses.durham.ac.uk/id/eprint/15626/1/LEACH000632971.pdf



Monday, 20 April 2026

More Short Stories: The Margins of Healing














A short story inspired by the hymn ""We Cannot Measure How You Heal" by John L Bell

The Margins of Healing

The chapel was quiet, tucked behind the hospital gardens where spring flowers had begun to bloom. It was not large, but it held a kind of stillness that felt older than the building itself. People came and went, some with purpose, some with nothing but silence. The wooden pews were worn smooth by years of prayer, and the light through the stained glass shifted gently across the floor.

Anna sat near the front, her hands folded in her lap. She had not come to ask for miracles. She had come because she did not know where else to go. Her son was in the ward upstairs, his body fighting an illness that refused to yield. She had prayed, she had wept, she had bargained. Now she simply sat.

A man entered quietly and took a seat a few rows behind her. His face was lined, his eyes tired. He carried no Bible, no rosary, only a folded letter in his coat pocket. He had come to make amends, though he did not know how. The words he had spoken years ago still echoed in his mind, and the silence that followed had grown heavier with time.

A nurse stepped in briefly, lighting the candle near the altar. It was tall and white, marked with symbols Anna did not recognize. The flame flickered, then steadied. The nurse paused, then placed a small loaf of bread and a cup of wine beside the candle. She did not speak, but her presence felt like a blessing.

Anna watched the flame. She thought of the prayers she had whispered in the dark, the ones that had gone unanswered. She thought of the pain that clung to her, the fear that sat beside her like an old companion. And yet, she also remembered the kindness of strangers, the touch of a friend’s hand, the quiet strength of those who had walked with her.

The man behind her bowed his head. He did not pray aloud, but his thoughts were clear. He asked for forgiveness, not from God alone, but from the people he had hurt. He asked for healing, not of the body, but of the soul. He asked for peace, though he did not expect it.

The candle burned steadily. The bread remained untouched, the wine unpoured. Yet something in the room shifted. Not a miracle, not a voice from heaven, but a presence. A sense that grace had entered, not to erase pain, but to hold it. Not to answer every question, but to sit with them.

Anna rose slowly and turned. She met the man’s eyes, and he nodded. They did not speak, but something passed between them. Recognition. Compassion. A shared understanding that suffering does not always end, but it can be carried.

The nurse returned and knelt by the altar. She whispered a prayer, one that asked for healing in body, mind, and soul. She did not promise peace, but she asked for it. She did not deny pain, but she offered love.

Outside, the garden stirred in the breeze. Inside, the candle burned on. And in that quiet chapel, broken people sat together, not whole, but held.