Friday, 9 October 2026

1986 - 40 years ago - October Part 2















1986 - 40 years ago - October Part 2

October 20-26

A 19-year-old girl, Miss Angela McReady, dies after she is the victim of an early morning hit-and-run accident in Don Road. A 36¬year-old man alleged to have been the driver of the car involved in the incident helps police with their inquiries.

Bail is strongly opposed by the police when Bruce Andrew Hanton (25), appears in the Police Court and reserves his plea to assaulting amateur boxer Mr Lyndon Marquer with a hammer.



The Longueville Manor Hotel is the only Jersey hotel mentioned in "The Good Hotel Guide 1987". The guide says that Longueville Manor is the most agreeable hotel in the Channel Islands "without too much competition".

The murder trial of Jose Nelio de Azevedo is postponed for a second time because there are insufficient jurors available.

Jersey's Medical Officer of Health, Dr Anthony Essex-Cater, says that AIDS has not yet made an appearance in the Island, although two carriers of the disease have been identified in Guernsey.

The manslaughter charge faced by Mary Jane Gourlay (20), who was accused in June of unlawfully killing her heroin addict boyfriend, is dropped. Gourlay, who remains in custody after a Royal Court appearance, admits administering a noxious substance so as to endanger life.

A performance of "Coriolanus" at the Arts Centre, in which one of the performers appears naked, is banned by the Bailiff, Mr Peter Crill.

Air UK cut single air fares to Southampton to as little as £19 in a bid to attract customers from British Channel Island Ferries.

27 October-2 November

A 19-year-old girl, Miss Angela McReady, of Glasgow, is killed in a 1 a.m. hit-and-run accident in Don Road. John William Scott (36), is later detained by the police and charged with failing to stop and report an accident.

Jersey's oil companies are slammed over their pricing policies in a States Committee of Inquiry report on fuel oil supply and distribution in the Island. The report calls for a cut in the price of petrol of at least 10p.
Police hunt a masked raider following a £500 post office robbery during which sub-postmistress Mrs Betty Morel is attacked with a kitchen knife.




Magistrate Mr Bob Day resigns over what he describes as the inefficiency of Police Court organisation.

Detectives question a young Jerseyman about a break-in with a difference ... it is alleged that he entered La Moye Prison to deliver cigarettes to a friend.

The States Police Association protests about pay talks with the Establishment Committee, saying that "negotiations haven't broken down; there haven't been any".

Taxi driver Mr Reg Hawkins receives the Police/Jersey Evening Post Outstanding Citizen award for his part in catching a drunken driver.

Island Development Committee president Senator John Le Sueur is accused of "misleading the States" in a debate on the rezoning of land for a new 18-hole golf course.

Thursday, 8 October 2026

Guernsey in 1974 – Part 3


















Guernsey in 1974 – Part 3

This is an extract from Peter Haining’s guide book of 1974, which is as much interest today for the historian as to the tourist, as many of the places and industries described in his book have long vanished. Please do not take it as a current guide.

St. Peter Port

St. Peter Port is said by many people to be the most attractive harbour in the Channel Islands. The town nestles on a hillside overlooking the multi-coloured array of ships and boats of all sizes, and has an old world atmosphere which is quite unique. The streets are narrow and wind between tier upon tier of old houses—some of which have remained unchanged for centuries.


 







The early history of the port is none too clear, but it is known that by the 14th Century it was a bustling market town safeguarded against attack. The market was built in 1780 and soon became the centre of business affairs. Here the islanders bought and sold fish, meat, flowers, fruit and vegetables. In succeeding years the market was added to and the various States Buildings erected.

 In the early 2000s, the historic Town Market Buildings underwent a massive redevelopment. Instead of independent Victorian butchers and fishermen hawking raw goods, the imposing granite arches now house a modern supermarket (underneath the original fish-scale roof tiles), high-street retailers, the Guille-Allès Library, and a bustling public courtyard

Not far from the market is the Guille-Alles Library which was created by two Guernseymen with an urge to make their fellow countrymen read. Their task in the early years was anything but easy, and it was not until 1886 that the library as it is seen today took shape. The library is worth visiting both for its extensive range of volumes (which can be borrowed by visitors on payment of a subscription) and the record it contains of the German Occupation of Guernsey. Open daily (except Sunday) 9.10 a.m. to 12.45 p.m. and 1.45 p.m. to 5 p.m.

The library ran as a paid subscription service for nearly a century. However, in 1981, following severe financial difficulties, the States of Guernsey partnered with the Guille-Allès Trust to make the library completely free for the public.  Tourists no longer pay a "subscription". Instead, holidaymakers can sign up for a temporary Visitor Card by providing a fully returnable £15 deposit. The archaic lunch hour closure was abolished decades ago. The modern opening times are seamlessly continuous, featuring late-night access.

Guernsey has another library, named after its donor. Osmond Priaulx, in Candie Road, which has a very comprehensive reference library and a huge collection of rare books and fascinating old documents about the island. It is open to the public daily from 10.30 a.m. to 1 p.m. and 2 p.m. to 4.30 p.m. Across the road from the Priaulx is Candie Gardens which is a riot of coloured flowers during the season and also boasts a lemon tree which regularly produces fruit. 

In the vicinity is the Victoria Tower, a tall, medieval-looking turret, which stands on the site of an old windmill. It was built in 1846 to commemorate the visit of Queen Victoria and a climb to the top presents the visitor with one of the finest views of the harbour and coastline. The key to gain entry to the tower may be obtained from the Fire Station opposite.

The Priaulx Library and Candie Gardens details remain largely accurate, though opening hours have been extended to 9:30 a.m. to 5:00 p.m. on weekdays. While Victoria Tower commemorates Queen Victoria's 1846 visit, the key to access the interior is now obtained from the Guernsey Museum at Candie rather than the nearby Fire Station.
















Turning back towards the harbour, it is not too long a walk to the Parish Church and the Lukis and Island Museum. The Parish Church is generally agreed to be one of the finest ecclesiastical buildings in the Channel Islands. There is believed to have been a wooden church on the "site since at least 1048, but it seems that the present stone building did not begin to take shape until about the 12th Century. It is well worth paying a visit.

Formally known as Sancti Petri de Portu, the very first historical record of the Town Church dates to 1048 when William of Normandy granted it to the Abbot of Marmoutier. The core stone architecture began taking its current shape in the 12th century.

The Lukis and Island Museum on Tower Hill is arranged in the house of the man who was mainly responsible for its formation, Captain Lukis. The majority of the exhibits are relics from the tumuli and dolmens which have been excavated on Guernsey. For those who have spent time looking at the island’s numerous prehistoric remains, this collection should come as the finale. It is open daily (except Sundays and Wednesdays) from 10.30 a.m. to 1 p.m. and 2 p.m. to 4 p.m.

The museum on Tower Hill no longer exists. In 1978, the States of Guernsey opened the purpose-built Guernsey Museum & Art Gallery inside Candie Gardens. The entire Lukis collection of prehistoric stone tools, ancient pottery, and dolmen artifacts was moved there, where it serves as the crown jewel of the island's permanent archaeology exhibits today.

The former home of the museum at St. Barnabas Church now houses the official Island Archives, which preserves historical documents and public records for the Bailiwick. 

The Royal Court House is another building with historical association which is often missed by the visitor because of its situation on the heights above the town. Originally built in 1799, the building serves as police court, office of Le Greffe (records department where ancient and modern documents about the island are kept) and assembly room for the States’ meetings. These gatherings are open to the general public and presided over by the Bailiff, Mr. J. H. Loveridges who combines the function of Prime Minister and Mr. Speaker. Also in attendance are the 12 conseillers, the 33 deputies, the douzaine (or parish council) representatives, the Island clergy, and the Crown Officers. The Magistrate’s court sits every Monday, Wednesday and Friday in the mornings and can be attended by the public.

Following a historic public referendum, Guernsey entirely dismantled its traditional parish-based electoral districts. The modern parliamentary structure of the States of Deliberation comprises:38 People's Deputies: All 38 are elected from one single, island-wide constituency. Under this plurality-at-large system, every voter on the island's electoral roll receives up to 38 votes to cast across the entire pool of candidates. 2 Alderney Representatives: Chosen from the States of Alderney to represent their specific island interests. Presiding Officers & Law Officers: The Bailiff (or Deputy Bailiff) presides over meetings, alongside His Majesty's Procureur and Comptroller (who have speaking rights but cannot vote). This completely eliminates the 1974 structure. There are no longer dedicated parish deputies or institutional seats reserved for the island clergy or douzaine (parish council) representatives in the primary legislative parliament.

Of all the sights in St. Peter Port, there is none to match Castle Cornet which sits splendidly in the harbour at the end of its causeway. Built in the early part of the 13th Century, it has been considerably reconstructed during its history, and for a time in the Middle Ages served as the seat of government of the Channel Islands when Jersey and Guernsey were administered together. It is crowded with history, and during the Occupation when it was used by the Germans, Hitler considered it one of his “prize” captures. There is a comprehensive museum in the castle which illustrates both the uses to which it was put and the men who commanded it. An easy way of telling whether the castle is open or not is to look for the Guernsey flag flying over the gateway. The actual hours are 10.30 a.m. to 12.30 p.m. and 2.30 p.m. to 6 p.m. on week days; and it is closed on Saturday afternoon but open on Sunday morning.

Castle Cornet in St. Peter Port features a rich history dating back to the 13th century and served as a heavily fortified stronghold during the German Occupation of World War II. Modern visitor access has been significantly updated, with the site now featuring five distinct museums and continuous daily operating hours from 10:00 a.m. to 5:00 p.m. during its seasonal opening period. You can read more about Castle Cornet on Visit Guernsey.

On The Esplanade at Picquet House is the headquarters of the Guernsey Railway Co. which run the island’s extremely efficient bus service (there is no railway, however!) Timetables and details of services can be obtained here, plus information about the numerous tours of Guernsey which the company operate (Central 78).

The claim that the Guernsey Railway Co. operates the island's bus service from Picquet House is historically accurate for a past era but entirely obsolete today. The modern transit network is coordinated via the States of Guernsey with current timetables and information available through official transport channels, while Picquet House has since transitioned out of use as a transport headquarters. For current timetable and travel information, visit States of Guernsey.

The harbour is a showpiece in itself, with a constant flow of boats in and out. Its history goes back many centuries, but the actual breakwaters and quays visible now were not begun until 1853. Today ships from England and the Continent dock here daily: some bringing tourists, others to collect the island produce of tomatoes and flowers. Pleasure trips to the other Channel Islands also use the area extensively, as do local fishermen and visiting yachtsmen.

An interesting reminder of the harbour’s past is contained in the name of a narrow road opposite the south-west corner, ““Rue des Vaches’’—‘*‘Cow Lane’’. It was here that cattle who had been brought over from France for slaughter were landed. The unfortunate animals could not be taken off on a quay so therefore they were pushed overboard from the ships and forced to swim to shore. Finally they were herded up the narrow lane to the abattoir.

Historical records confirm that the construction of the modern St. Peter Port artificial harbour officially began on August 24, 1853, following centuries of earlier maritime use. Accounts of cattle being pushed overboard from French vessels to swim ashore before being herded up Rue des Vaches (Cow Lane) to the local abattoir are also historically accurate. 

For the visitor interested in tracing the extent of the walls which once encircled St. Peter Port, there are six granite stones scattered about the town centre. Five of these are built into the sides of buildings and must be sought carefully—but the sixth, just outside the General Post Office in Smith Street, is clearly spotted by a brass plaque which reads: “This stone is one of the six stones erected by order of the Royal Court in 1700 to mark the sites of the gates of the town when in the XIV century, St. Peter Port was walled in for defensive purposes.”’ Together these stones provide an intriguing reminder of the past. )

While the historical physical artefacts are precisely where the author claims, the 14th-century "town wall" history is entirely a myth, and the landmark building mentioned has closed its doors. here are indeed exactly six carved granite stones placed around the town centre. They are officially known as the Barrières de la Ville (Town Barriers).  

Modern archaeology and Guernsey Museums research have comprehensively debunked the idea that St. Peter Port was ever a medieval walled city. While the Royal Court did secure a licence to build town defences in 1350, no evidence has ever been found to prove walls or large stone defensive gateways were actually built.

What are the stones actually for? The Royal Court ordered the placement of these stones in 1700 to mark the legal administrative boundaries (the tax and parish borders) of the town. Within these boundary lines, specific town laws applied regarding property division, vagrancy, and commerce.

The Brass Plaque and Location: The guidebook correctly notes that the sixth stone sits outside the General Post Office in Smith Street. It is carved with the words "Barrières de la Ville. 1700". But the iconic Smith Street Post Office permanently closed its doors after its multi-decade lease expired. Guernsey Post relocated its central town services down the hill to a modernized counter inside the Co-op store at the Market Buildings. While the building has changed uses, the historic boundary stone and its brass plaque remain embedded on the pavement outside for passing historical enthusiasts to find.

If you look for them today, you can find the stones integrated into the architecture at:
Smith Street (Outside the former Post Office)
The Pollet (Opposite Moore’s Hotel)
The Town Church (On the seaward side)
Cornet Street (At the top of the street near Tower Steps)
Fountain Street / Rosemary Lane (At the foot of the steps)


Wednesday, 7 October 2026

Jerriais: A Few Comments










Jèrriais was not an official legislative or administrative language for most of its history; it was officially adopted as an official language of the States Assembly alongside English and French only recently, in 2019

What, exactly, makes Jersey Jersey? Some had said Jerriais. But it is surely not just language. If you look at the broad sweep of history, distinctively Jersey aspects have changed over the centuries. Some things have vanished completely. Pre-Norman Jersey probably was more aligned to Breton, and had the Brythonic language.

Before the 933 AD annexation of the Channel Islands by William Longsword, Duke of Normandy, Jersey’s linguistic landscape was a complex, evolving layer of Celtic, Roman, and Germanic influences.

During the 9th century, the Channel Islands fell explicitly under the political sphere and hegemony of the Kingdom of Brittany under leaders like Erispoe and Salomon. The Brythonic language and the Latin names of the Islands (the Antonine Maritime Itinerary) was lost. St Brelade is one of the few legacy saints of the Celtic times.

What truly sets the island apart is that because it is a tidal island. So Jèrriais didn't just differ from the mainland Normandy, it fractured into micro-dialects from parish to parish. Historically, a speaker from the western parish of St. Ouen pronounced vowels entirely differently, used different vocabulary, and could be immediately distinguished from a speaker living just a few miles east in Faldouet or St. Martin.

But the decline means that just one dialect is taught. The modern revival of Jèrriais has been intentionally standardized around the St Ouen dialect. The distinct phonetic markers of eastern parishes like St Martin or Trinity have mostly faded from active daily speech as the last generation of those native speakers passes away.

The 12th-century Jersey-born poet Wace wrote in Anglo-Norman/Old Norman (Roman de Brut, Roman de Rou). While this represents the historical root of the Romance dialect family on the island, Wace's medieval Norman is linguistically distant from modern spoken Jèrriais. To say he was the first person to write in Jerriais is really to stretch historical credibility too far.

Before the 1780s, Jèrriais was purely an oral tongue. If islanders wrote, they used standard "lé bouôn français" (good French) for legal documents, court proceedings, and church services. By the mid-1800s, Jèrriais writing shifted from casual newspaper columns into serious literature. Inspired by the global success of Robert Burns writing in local Scots, Jersey writers decided to deliberately preserve their spoken tongue in print.

The written system used today is entirely modern and completely different from Wace’s medieval text. The script, orthography, and visual style of modern Jèrriais were forged in the 19th and 20th centuries to capture sounds that Wace never would have recognized.

When 19th-century writers began writing Jèrriais down systematically, they didn't have an unbroken spelling tradition dating back to the Middle Ages. They had to invent an orthography on the spot, using Standard French spelling as their anchor. Because Jèrriais contains sounds that do not exist in Standard French, they had to invent completely new visual system

So to focus alone on Jerriais as distinctly Jersey is I think flawed: (a) it was not the main language until after Norman annexation (b) Jerriais comes from roots in the Norman French of the time (as with Wace) but modern Jerriais is linguistically very different because it evolved since then (c) it has many dialects and what we have now is just one variation (d) the modern written form dates mainly from the 18th century, not exactly ancient!

I'm not saying it is not worth keeping in some form or other, but I do want to dispel the idea that we are preserving something very ancient which had not changed.

Tuesday, 6 October 2026

Proofs and Refutations in Historical Jesus Research – Part 2

























Proofs and Refutations in Historical Jesus Research – Part 2

When we map Imre Lakatos’s four strategies onto the high-stakes battlefield of Gospel scholarship, we can see exactly why NT scholars and historical-Jesus researchers rarely change their minds.

Because the text of the Gospels is ancient, complex, and open to interpretation, it provides the perfect raw material for academics to build a "Protective Belt" around their core theories.

In these posts, I will illustrate how historians deploy the four basic Lakatosian strategies to defend their views against troublesome textual data:

Because the text of the Gospels is ancient, complex, and open to interpretation, it provides the perfect raw material for academics to build a "Protective Belt" around their core theories.

The Ultra-Literary Camp: Robyn Faith Walsh and Ian Mills

• The Hard Core: The Gospels are not folk products born out of oral tradition or religious "communities"; they are deliberate, highly sophisticated Greco-Roman literary compositions crafted by educated elite desk-editors.

• The Anomaly: The clunky, unpolished, non-literary Aramaic linguistic "gems" embedded in the Greek text of Mark (e.g., Talitha koum, Ephphatha, Abba), alongside seemingly raw, disjointed narrative segments (pericopes). These look exactly like fragments of oral storytelling caught mid-stream.

The Lakatosian Defence (Monster-Adjusting / Exception-Barring):

Robyn Faith Walsh utilizes monster-adjusting. She argues that these Aramaic phrases are not passive carryovers from an oral community. Instead, they are highly intentional literary devices called mimesis or "local colour". Elite Roman authors frequently dropped foreign, exotic words into their text to make the setting feel authentic to the reader.

Ian Mills handles the disjointed narrative variations by framing them through the Hellenistic concept of a "hypothesis"—arguing that ancient readers and writers expected stories to be multi-layered riffs on a common plot core, completely detaching the variations from any alleged oral folk tradition.

An example:

When an outsider reads a Gospel text and encounters a raw Aramaic phrase like Talitha koum ("Little girl, get up") or Abba, or notices that a story reads like a choppy, disjointed anecdote, our natural intuition screams oral history. It looks exactly like a fragment of spoken memory that was caught mid-stream and awkwardly translated into Greek.

When Walsh and Mills counter this by arguing that these phrases are actually highly sophisticated literary devices (mimesis) designed by elite desk editors to create "local colour," it feels like an academic parlour trick. It sounds like they are saying: "Yes, it looks exactly like oral tradition, but that's just because the elite writers were so brilliant at faking it." To an outsider, that feels like a classic, un-falsifiable case of special pleading.

Over-Reliance on Ad-Hoc Adjustments

A Lakatosian critic would point out that Walsh and Mills have chosen a "Hard Core" thesis that is incredibly rigid: The Gospels are purely the products of elite literary culture, completely detached from communal oral folk memory.

Because that hard core is so absolute, any trace of oral texture becomes a lethal threat. To save their theory, they are forced to use "Monster-Adjusting" on a massive scale. They have to redefine raw, clumsy, bilingual blunders as high-brow literary art. A Lakatosian critic would warn that when your protective belt requires you to constantly explain away the most obvious, natural reading of the data by inventing hyper-intellectualized, invisible motives for the authors, your research program is losing its explanatory power.

Lakatos argued that a good theory should possess "heuristic power"—it should naturally explain the data without straining.

To a Lakatosian critic, the oral-memory model (championed by James D.G. Dunn) has a much more highly progressive heuristic: it easily explains why the Gospels are messy, why they contradict each other on minor details, and why they contain raw Aramaic. The data fits the model like a glove. Although as we will see, that also has its problems.

By contrast, the Walsh/Mills model requires an immense amount of intellectual heavy lifting just to get back to the starting line. It fails to elegantly predict the raw, unpolished nature of the text. If the authors were truly elite Greco-Roman literary masters operating at the level of Plutarch or Virgil, why is their Greek often so clunky and stylistically mediocre? Having to argue that elite writers deliberately wrote in awkward, localized styles to trick their audience is a classic sign of a Lakatosian protective belt that has grown too bloated to be believable.

A Lakatosian critic wouldn't necessarily say Walsh and Mills are wrong, after all, Lakatos proved that even degenerating theories can sometimes experience a sudden breakthrough and become progressive again.

However, the critic would say that their current defences feel like poor special pleading because the burden of proof has crushed them. By refusing to allow even a fraction of oral folk memory into their model, they have trapped themselves in a corner where they must continually claim that what looks like a duck, quacks like a duck, and walks like a duck is actually a highly sophisticated mechanical robot built by an elite classical engineer to simulate a duck.

Next blog on the subject – N.T. Wright
This will be published next Monday

Monday, 5 October 2026

Proofs and Refutations in Historical Jesus Research – Part 1
























Proofs and Refutations in Historical Jesus Research – Part 1

In “Proofs and Refutations”, the philosopher Imre Lakatos (pictured above) demonstrates how mathematicians and scientists deal with counterexamples that threaten their core theories. Instead of abandoning the theory (as Popper said they should), they use brilliant rhetorical and structural manoeuvres to protect the status quo. As I was reading mathematics at Exeter University, I came across both Popper and Lakatos as part of my set books.

I find Lakatos more compelling than Popper, as his “Proofs and Refutations” is actually both an interpretation and commentary on actual developments in parts of mathematical history.

I shall be using the model given in “Proofs and Refutations” to examine some current trends in historical Jesus and New Testament origins research. But first, let us start with a basic explanation of how this all works.


 










In Lakatos’s dialogue, a mathematician proposes a "proof" (a global conjecture), someone else hurls a "refutation" (a counterexample) at it, and instead of throwing the proof away, the community stretches, refines, and redefines their terms to accommodate the new reality.

Here are the four basic, foundational Lakatosian strategies people use to defend the status quo:

Monster-Barring (Excluding the Data)

This is the most aggressive defence. When faced with a counterexample that breaks your theory, you simply declare that the counterexample is a "monster" (a freak anomaly or invalid data point) that doesn't belong in the discussion. You don't change your theory; you just shrink the definition of what counts as real data.

• The Mathematics Example: A student defines a polyhedron as a solid bounded by plane faces. Someone presents a "cylinder" as a counterexample. The student responds: "A cylinder is a freak monster, not a real polyhedron! Real polyhedra must have straight edges. Therefore, my theory is still safe."

• The Real-World Equivalent: High-level political ideologues use this constantly. When shown a historical collapse of their preferred economic system, they will say: "Well, that wasn't real capitalism/socialism."

Exception-Barring (Ghettoizing the Data)

In this strategy, you acknowledge that the counterexample is real and valid, but you argue it is a minor, bizarre exception that doesn't impact your macro-theory. You draw a neat little boundary fence around the troublesome data, label it a "special case," and pass a law forbidding it from modifying your main rule.

• The Mathematics Example: A student states a rule that works for all shapes, but someone points out it fails for a star-shaped polygon. The student says: "Fine, my rule works for all normal shapes, except star-shaped ones. We will just ignore star-shaped ones for now."

• The Real-World Equivalent: A medical researcher has a theory that a drug is 100% effective. When a patient gets sick anyway, the researcher says: "The theory holds true for everyone, except patients with this one specific, rare genetic marker."

Monster-Adjusting (Reinterpreting the Meaning)

This is a highly sophisticated, linguistic magic trick. You do not change the words of your theory, and you do not throw away the counterexample. Instead, you redefine the words inside your theory so that the troublesome counterexample is magically transformed into proof that you were right all along.

• The Mathematics Example: If your theory requires a shape to have "edges," and a counterexample has a curved line, you simply broaden the definition of an "edge" to include curved lines. The monster is "adjusted" until it fits.

• The Real-World Equivalent: An astrologer predicts a client will have a "massively successful financial day." The client actually loses £50. The astrologer deploys monster-adjusting: "Ah, but losing that money taught you a valuable spiritual lesson about greed. True 'wealth' is spiritual, so my prediction came true!"

Lemma-Incorporation (Fixing the Blueprint)

This is the most constructive Lakatosian strategy and the one that actually drives human progress. Instead of flatly denying the counterexample, you use the counterexample to find a hidden, unstated assumption (a lemma) in your original proof. You then carefully modify your theory to absorb the shock of the counterexample, making the overall theory much more complex, nuanced, and resilient.

• The Mathematics Example: A student realizes their rule failed because they forgot to specify that the shape must be perfectly flat. They update the theory: "My rule works for all polyhedra, provided they are convex." The theory changes, but it grows stronger.

• The Real-World Equivalent: This is how actual scientific progress works. When Newton’s laws couldn't perfectly explain the weird orbit of Mercury, physicists didn't throw out Newtonian physics; they used Einsteinian relativity to incorporate the extreme exceptions of high-gravity environments into a larger, more robust blueprint of physics.

When we map Imre Lakatos’s four strategies onto the high-stakes battlefield of Gospel scholarship, we can see exactly why NT scholars and historical-Jesus researchers rarely change their minds.

Because the text of the Gospels is ancient, complex, and open to interpretation, it provides the perfect raw material for academics to build a "Protective Belt" around their core theories.

In my next posts, I will illustrate how biblical historians of the New Testament deploy the four basic Lakatosian strategies to defend their views against troublesome textual data.

Sunday, 4 October 2026

Religion, History and G. R Balleine – Part 3












Religion, History and G. R Balleine – Part 3
(The Reformation in Jersey)
By Jason St John Nicolle
From "The Pilot", 1991

Part III Discontented Catholics?

AND SO, after an adjournment of a month, the court of Jersey history reconvenes; the issue to be decided, the cause and nature of the religious revolution of the sixteenth century, better known as the Reformation. The jury are ushered to their seats. The black-suited, white-stocked lawyers stop whispering to each other; they turn once again to the files and authorities which lie opened in front of them, and a self-conscious, expectant silence fills the air.

The prosecution, led by the familiar and respected figure of George Reginald Balleine, has already stated its case. It has argued that the Protestant faith was established rapidly on Jersey, and with widespread popular support: "The victory of Protestantism was complete" by 1553 — the year which saw the death of Edward VI, and the accession of his sister Mary. It was yet another example of the inevitable triumph of the Evangelical faith.

But that was at last month's hearing; the jury has now to hear the arguments of the other side. Will Advocate Balleine's version of events be challenged? Whose version will the jury find the more convincing? All eyes are now on the defence, as their counsel rises to address the court.

“ Members of the jury, Advocate Balleine has argued that the Reformation on Jersey was imposed rapidly and with widespread popular support — he would like us to believe that this was a revolution 'from below.' The defence will argue that this is a view which has no foundation in historical fact. It will seek to establish that the faith of the Reformers took some fifty years to seize the hearts and minds of Islanders. Its eventual triumph owed nothing to the alleged superiority of its Evangelical doctrine, and everything to the capricious realities of power politics. This was no Reformation 'from below'; it was a Reformation 'from above.”

"The prosecution's case consists of several arguments; but a single assumption has provided the foundation for the whole edifice, and I shall deal with this assumption first. The assumption is simply this: we can take it for granted that there was widespread dissatisfaction with the beliefs and practices of Catholicism in the 1520's, 30's and 40's. Having started with this assumption, it is natural for the prosecution to picture discontented Catholics embracing the new Protestant faith at the earliest opportunity; it has to have been a Reformation 'from below.' But if we remove the necessity for supposing widespread discontent, we also remove the necessity for supposing that Protestantism was widely welcomed.”

"Unfortunately, we will never know for sure what most Islanders really thought of the Catholic Church on the eve of the Reformation; the surviving evidence is simply too limited. But one thing is certain: we cannot assume that Islanders were necessarily dissatisfied with the faith of their forefathers.”

"Take, for instance, the case of Brelade Alexandre, Constable of St Brelade. When he was on his deathbed in 1537, he made a will; and among his bequests was one wheat rente to endow an annual mass, to be said on the anniversary of the day of his burial, for the health of his own soul and the souls of his ancestors. There would have been no point making the bequest if Alexandre had not genuinely believed in the spiritual efficacy of the Catholic Mass.”

"We can be fairly certain that a good number of Alexandre's fellow Jerseymen would have shared the Constable's belief in the sacramental framework of late mediaeval catholicism. Several would have belonged to religious clubs, known as Confraternities, which organised annual anniversary masses to mark the death of benefactors. There seem to have been about two dozen separate confraternities on Jersey during the 1530's and 1540's; two-thirds of them survived until 1550, when they were wound-up by a Royal Commission. It is impossible to say how many members belonged to each club, and their functions were not solely religious; but their very existence presupposes widespread confidence in the Sacrifice of the Mass.

"We know that ensuring the provision of a mass could be a matter of the utmost seriousness. In 1529, the parishioners of St Martin complained about a wheat rente which had not been paid for twenty years. They were annoyed because it has formed the endowment for a weekly mass; they had been denied the spiritual benefit of 1,040 masses, 'to the prejudice both of the living and the dead.' The precision of their calculation reveals the depth of their concern.

"We will never know whether these examples give a representative picture of attitudes towards Catholicism on the eve of the Reformation; but they are sufficient to show that it would be wrong to assume that Jerseymen of the 1530's and 40's were necessarily discontented with the faith of their forefathers. This was the assumption on which the prosecution's case was based; and it has been shown to be untenable. It is now time to consider the prosecution's second proposition: that Jerseymen and women were quickly won over to the new faith. The arguments ... 

But the counsel for the defence is not allowed to finish his sentence: the Judge has granted another adjournment.

Saturday, 3 October 2026

Elegy for Autumn

















I wanted a sonnet as a "mood poem" to capture autumnal mood with strong natural imagery.

Elegy for Autumn

Brown leaves fall softly to the ground
And berries adorn the trees with red
Crows portend with autumn’s sound
The coming of the storms with dread

Dogs are frisky running on the sand
And sandcastles washed away by sea
North wind stretches out her hand
Before storms that ships must flee

Owls swoop to catch prey by night
Clouds brush across a harvest moon
Caressing the earth, a tender light
Before storm clouds gather soon

An Indian summer, enjoy a final day,
Before colder winds come this way