1965 - 60 years ago - December - Part 1

1965 - 60 years ago - December - Part 1

2.—Two men charged with stealing a £1,400 motor launch from its moorings in Gorey Harbour on the night of October 22 and with having caused malicious damage to it were each sentenced to nine months imprisonment at the Royal Court today; they were 24-year-old Brian Kenneth Maddock. of Bristol, and 21-year-old Jozsef Joos, of Hungary.

3.—Before the Full Court today, Mr. John James Le Marquand was admitted to the Bar and sworn in as an advocate.

7.—St. Clement's parish assembly agrees to buy new burial-ground for the parish at a cost of 2750 per vergee.

8.—A claim for £29,260 damages for wrongful dismissal was made at the Royal Court today against the Société des Magasins Concorde Ltd. and two of its directors, Messrs. J. B. Peak and K. G. Moore, by a former managing director of the company, Mr. Gerald Stewart Golder; he alleges that the two directors had conspired to procure his dismissal; the hearing was adjourned. — First joint meeting of the Jersey and Guernsey Chambers of Commerce, when the Common Market, the pro-posed Channel Tunnel and sea communications between the islands and France were subjects of discussion

9.—Second day's hearing before the Royal Court of the Concorde case, the further hearing being adjourned till January 3.—In spite of opposition from. the Rector, St. Peter's Ecclesiastical Assembly was strongly in favour of the centuries-old tradition of ringing the church bells at Christmas.—St. Mark's Players present " The House by the Lake " at St. Mark's Church Hall.

10.—At the Royal Court today 41-year-old Mrs. Adele Germaine Davies was sentenced to a total of six months' imprisonment for falsifying petrol sales records at St, Brelade's Garage and for stealing some £700 while employed as a petrol pump attendant.—Morris Winston Richard Haynes sent to prison for three months and fined £10 for motoring offences and for assaulting a prison warder on Nov. 14.—Debating Club meeting decides that Britain's penal system is a failure by majority of one, 30-29.

11.—A resolution that " no jet aircraft operate until a public inquiry has been held " unanimously adopted at a public meeting of S.P.A.D. (the Society for the Prevention of Aircraft Disturbance) held at St. Peter's Parish Hall.

13.—At the annual general meeting of the Battle of Flower Association it was disclosed that a profit of £1,146 19s. 7d. had been made this year, compared with a loss of £2,500 incurred in the previous two years.

14.—A verdict of death by accidental drowning returned at the inquest on the body of 18-year-old Miss Paul Margaret Huet, found in her car in the harbour last Friday which had been parked near the land tie opposite the Abattoirs the previous evening.

Christianity in Action: Lesson 9: The Book of Nature

Lesson 9: The Book of Nature
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.]

Lesson for Septuagesima.

PASSAGE TO BE READ : St. Matthew vi. 26-34.
TEXT TO BE LEARNT : " Consider the wondrous works of God " (Job xxxvii. 14).
HYMNS " There is a book," and " All things bright and beautiful." COLLECTS for First Sunday after Epiphany and Fifth Sunday after Easter. 

Aim : To attract attention to the lessons to be learnt from plants.

I. ATTENTION.

(a) What is the first thing that the sergeant says before he begins a drill ? 'Tention. He cannot do anything until he has got the attention of his men.

(b) Darwin says that a man who trained performing monkeys used to buy common kinds from the Zoo for £5. After a time he offered double the price, if he might keep a few for three days in order to select one. When asked how he could decide so quickly which monkey would become the best performer, he said that it all depended on its power of attention. If its attention was distracted by every passing fly, it was useless. If it attended to his teaching, he could do anything with it.

(c) The same is true of us all. An old-fashioned story, Eyes and No Eyes, showed how some people seem to notice everything, while others notice nothing. The first step in all progress is observation. The world owes much to the man who first noticed that a wedge would split wood, that a sail could move a boat, that a certain herb would cure disease.

(d) The small boy James Watt sat watching the kettle. His aunt scolded : " I never saw such an idle boy. For the last hour you have done nothing but take off the lid of the kettle and put it on again " ; but he sat absorbed in thought. He had noticed something : steam could move the lid of a kettle up and down. If it could do that, it could move a rod up and down, and that rod could be made to turn a wheel. From that observation sprang the steam engine.

(e) Wise men were puzzled by the mystery why the moon went round the earth instead of flying off into space ; what force kept the planets in their courses. The lad Isaac Newton sat in his mother's orchard. A ripe apple fell from a branch to his feet. He noticed it. He asked himself, Why did it fall so straight ? There must be some force inside the earth that pulls things to itself. If it pulls an apple, it pulls also the moon and all the planets. He had discovered the Law of Gravitation. The mystery was solved.

(f) The Sherlock Holmes stories illustrate this power of observation. Watson comes in with mud on his boots. Holmes says : " Why have you been sending a telegram " Watson asks how he knows. Holmes replies that he has noticed that the only place in the village where that red clay is found is just outside the Post Office. As he also noticed stamps and postcards on his friend's writing-table, he felt sure that he must have gone to send a telegram.

(g) This power of observation can be trained. Robert Houdin, the French conjurer, used to spend hours walking past shop windows, and then stopping to think what he had noticed in them. At first he could only remember six or eight things ; but he trained himself till he could repeat the whole contents of the window.

II. ATTENTION FOR THE BOOK OF NATURE!

(a) During these Sundays before Lent we are going to look at some of the things that deserve our attention. The Septuagesima Lessons speak of the Creation of the world; so to-day is often regarded as Nature Sunday. The best-known Septuagesima hymn begins, " There is a book, who runs may read." What book is that ? Not the Bible, but the Book of Nature :—

The works of God above, below,
Within us and around,
Are pages in that book, to show
How God Himself is found.

(b) Longfellow wrote some beautiful verses for the fiftieth birthday of the naturalist Agassiz :—

Nature, the old nurse, took
The child upon her knee,
Saying, " Here is a story-book
Thy Father has written for thee."
" Come, wander with me," she said,
" Into regions yet untrod,
And read what is still unread
In the manuscripts of God."

Help elder children to grasp the beauty of that description of Nature, " the manuscripts of God."

(c) Our Lord commanded Nature Study in the Sermon on the Mount. " Consider the lilies how they grow." Read Passage. Let all repeat text. Our Lord's many references to Nature in His teaching show how carefully as a boy at Nazareth He had used His eyes, e.g. the corn so dependent on the quality of the soil (Parable of Sower) ; so gradual in its growth, " first the blade, then the ear, then the full corn in the ear " (St. Mark iv. 28) ; the tares at first so like good corn, but later so different (St. Matt. xiii. 29) ; the mustard plant growing from so tiny a seed (St. Mark iv. 31) ; the vine made fruitful by pruning (St. John xv. 2) ; the mulberry (A.V. sycamore) tree apparently so strong, but so easily uprooted (St. Luke xvii. 6).

(d) One of the greatest students of plants was Linnaeus, a Swede (died 1778). Young men flocked to study under him from all parts of the world. Twice a week they used to go for expeditions in the mountains. Before they started, he would ask, " Have you all got your trumpets ? " Why ? Because it was the rule that, if anyone discovered a new plant, he must blow a trumpet. Then all the other students flocked around, kneeled down, studied it, sketched it. To other people it might look a miserable little weed, but to their trained eyes it was full of wonder and beauty.

III. CONSIDER THE DAISIES.

(a) We cannot study all the plants to-day, but let us lock at one. The lily to which our Lord referred was the scarlet anemone with which the hills of Galilee are covered in the spring. But this flower is not familiar to us in England, so let us take instead our commonest flower, the daisy.

(b) Its name speaks to us of one of its peculiarities. Daisy means Day's Eye. It got that name because people noticed that it opened at sunrise and shut at sunset. But, if we watch it closely, we shall see something even more curious. It always faces the sun. In the morning it faces east ; at midday south ; in the evening west ; at sunset it shuts up tight. The lamplighter may light a lamp beside it ; the full moon may shine down upon it ; but it will not open. Yet, as soon as the sun rises again, it unfolds its petals, The largest girls' school in England (Cheltenham Ladies' College) has as its badge a daisy with a Latin motto (Coelesti luce crescat) which means " By Heavenly light let it grow." That is a good motto for us all. Whispering in dark corners generally leads to what is wrong. The daisy knows that in the darkness night insects try to steal its honey. Let us love what is bright and clear and open. And let us distinguish between God's Light and imitations. It was Jesus Who said, " I am the Light of the World."

(c) The daisy is what botanists call a compound flower. What looks like one flower is really a whole flower-bed. Under a strong magnifying glass we see that the white petals are each a separate white flower tipped with red, a little tube with a slender thread coming out of it ; that the centre is a mass of 250 tiny yellow flowers, and all are held together by a green case. It was not always so. In early ages of the world each of these flowers had a separate stalk. But gradually they drew closer together, till at last" all came to live on the same stalk. They had learnt what we were speaking of in Lesson IV—the value of Co-operation, of helping one another. Unity is strength. And that is why the daisy is so sturdy. The leaves also have learned to co-operate. Once they too grew upon long stalks. Now they spread themselves flat on the ground in a tight rosette. In this way they keep anything else from growing too close to the daisy, and secure it plenty of air and light and moisture.

(d) The daisy's Latin name is. Bellis Perennis, which means Pretty-all-the-year-round. Some flowers are spring flowers ; others bloom only in summer or autumn ; daisies bloom all the year round, setting us a lesson, not to be bright only sometimes, when everything is favourable. Every kind of season wants us at our best.

(e) The daisy lives by giving. In its heart it keeps some honey, and it gives this to the bees ; and they in return carry on their wings the fertilizing dust from one flower to another. Without that the daisy could not form its seeds. That yellow pollen is full of a wonderful life force. The daisy gives its best to the bee, and, as it might seem, almost by accident, but as we know by the design of God, it gets in return life. It is the same with us. Those who give most, live most. " For the heart grows rich by giving."

(f) One thought more. In one of his poems Tennyson says of a girl : " Her feet have touched the meadows, and left the daisies rosy." Why rosy ? He had noticed that daisies are most beautiful when trodden on. Its petals are under tipped with red. Always show your most beautiful side when people try to squash you. To do this the hidden life must be beautiful.

G.R. Balleine’s devotional and Sunday school books

 

 

I've put together a chronological timeline of G.R. Balleine’s devotional and Sunday school books, mapped as far as bibliographic records allow. It shows how he built a complete syllabus across Scripture, doctrine, ethics, and the liturgical year.

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Timeline of Balleine’s Sunday School & Devotional Works

Year	Title	Focus
1910s–1920s	The Young Churchman: Lessons for the Sundays of the Church’s Year	Core syllabus for weekly lessons across the liturgical year.
1920	The Goodly Fellowship: 52 Lessons on the Prophets of Israel and Judah from the Days of Samuel	Old Testament prophets.
1923	Lessons from the Life of Christ	Narrative of Christ’s ministry.
1920s–1930s	What Jesus Said	Teachings and sayings of Christ.
1930s	The Commands of Christ	Ethical/doctrinal lessons drawn from Christ’s words.
1930s–1940s	Lessons on the Acts of the Apostles	Early Church and apostolic witness.
1940s	Lessons on the Creed	Doctrinal foundations of the Apostles’ Creed.
1940s	Saints and Holy Days	Biographical sketches and liturgical explanations of feast days.
1940s–1950s	Children of the Church: A Year’s Lessons on the Catechism	Catechism instruction for children.
1950s	Christianity in Action: 52 Lessons in Christian Ethics	Moral and ethical teaching.
1950s	Lessons on the Boys and Girls of the Bible	Biographical sketches for children.

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Observations

Early phase (1910s–1920s): Core syllabus (Young Churchman, Goodly Fellowship, Life of Christ).

Middle phase (1930s–1940s): Expansion into doctrinal and liturgical teaching (Commands of Christ, Acts, Creed, Saints and Holy Days).

Later phase (1940s–1950s): Ethics and catechism volumes (Christianity in Action, Children of the Church, Boys and Girls of the Bible).

Publisher: Almost all issued by Home Words (London), ensuring parish distribution.

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Why this matters

This timeline shows Balleine’s curriculum‑building arc: starting with Scripture, then layering in doctrine, liturgy, and ethics. By the 1950s, he had created a comprehensive cycle of parish education manuals that could sustain Sunday schools for years.

 

Robyn Faith Walsh and the Golden Bough

Robyn Faith Walsh and the Golden Bough.

I’ve been reviewing for the second time “The Origins of Early Christian Literature” by Robyn Faith Walsh.

Having studied for some time Sir James George Frazer’ “Golden Bough”, and the critiques levelled at that by modern historians like Ronald Hutton and Owen Davies, I was struck by some similarities in methodology and result.

Walsh’s approach to the gospels, like Frazer’s “Golden Bough”, risks overextending comparative models and minimizing the role of community memory. Both methods are brilliant in drawing connections across cultures, but their weaknesses lie in reductionism and selective framing.

The key weakness of “The Golden Bough” was that of overgeneralization. Frazer sought universal patterns of myth and ritual, often flattening cultural differences. He cherry-picked examples that fit his thesis of dying-and-rising gods, ignoring counter-evidence. His sweeping narrative was compelling but often more poetic than historically precise.

Robyn Walsh argues in “The Origins of Early Christian Literature” (2021) that the gospels are “deliberate literary creations within Greco-Roman culture”, crafted by educated elites rather than emerging organically from oral peasant traditions.

This highlights the gospels as part of wider literary networks (echoing Homer, Plato, and Roman satire), and is certainly correct to stress the authorial craft of the gospel writers. However, in it there is a reduction of the part played by the Christian communities. We know from Paul’s letters that there were Christian communities, but like Frazer’s flattening of ritual diversity, Walsh risks erasing the role of oral tradition and communal memory by focusing almost exclusively on elite literary production.

In both cases, there is there phenomenon of “comparative overreach”: Frazer saw dying gods everywhere; Walsh sometimes sees Greco-Roman literary parallels everywhere, which can obscure the distinctiveness of Jewish and early Christian contexts.

By privileging elite authorship, she may underplay the messy transmission, editing, and communal shaping evident in textual variants. Frazer abstracted myths from social life; Walsh risks abstracting gospels from lived worship and community practice, treating them primarily as texts rather than as liturgical or pastoral instruments.

Both Frazer and Walsh offer powerful lenses but risk reductionist readings if taken alone. Frazer’s mythic universalism and Walsh’s literary elitism each highlight one dimension while obscuring others. For communal reflection, the challenge is to balance literary craft with lived tradition, seeing the gospels as both texts shaped by Greco-Roman culture and testimonies rooted in Jewish-Christian communities.

Frazer’s “Golden Bough” dazzled by drawing sweeping connections across myths and rituals, but the problem was that many of those connections were surface-level resemblances rather than deep structural or contextual links. He saw “dying-and-rising gods” everywhere, but often ignored the cultural specificity that made each story unique.

Robyn Walsh’s approach to the gospels risks something similar. By emphasizing parallels with Greco-Roman literary forms, for example, the Greek novel, Petronius’ Satyrica, Homeric echoes, she highlights real stylistic borrowings, but removes them from their context. This can be summarised as follows:

• Surface resemblance vs. Substance: The gospels share narrative devices (journeys, dialogues, miracle episodes) with the Greek novel, but their function and style is radically different with proclamation of salvation, liturgical use, theological teaching.
• Context loss: Just as Frazer abstracted myths from their ritual settings, Walsh risks abstracting the gospels from their Jewish and communal worship context, treating them primarily as elite literary experiments.
• Comparative overreach: Frazer universalized myth; Walsh sometimes universalizes literary parallels, making the gospels look like “just another Greco-Roman text,” which underplays their distinctive blend of Jewish scripture, liturgy, and theology.
• Seductive narrative: Frazer’s sweeping mythic story was compelling but misleading; Walsh’s elegant literary framing can be equally seductive, but risks reductionism if taken alone.
• Neglect of transmission: Textual variants and messy editorial processes suggest broader communal involvement than her model allows.

Stylistic Observations

One of the questions we have to ask is how stylistically similar is the satyrica to gospels, would ancient biography be a better fit?

The Satyrica (Petronius) which she makes much of parallels is a Roman prose satire/novel (1st century CE), full of bawdy humour, episodic adventures, and parody. Although it is fragmentary in what survives, it has a comic tone, with exaggeration, grotesque characters, and sexual escapades. The focus is entertainment rather than moral or theological teaching.

By contrast the Gospels are written in straightforward Koine Greek, aiming for clarity and authority. They have a narrative unity - ministry, death, resurrection of Jesus. And in particular the passion narratives stand out as distinctive. The miracles and teachings are presented seriously, not as a parody. They have liturgical echoes and aphoristic sayings.

So while there are surface similarities – up to the passion narrative, a very episodic structure with travel narratives, dialogue scenes, miracle-like events (in Satyrica, often comic or grotesque; in gospels, sacred), there are deeper differences. The Satyrica mixes genres (epic parody, erotic tale); while the gospels maintain a consistent theological voice. The audiences expectations differ between entertainment and proclamation of salvation.

Ancient Biography (Bioi) is a genre describing the lives of philosophers, generals, or rulers (e.g., Plutarch’s Lives, Suetonius’ Lives of the Caesars) which fits much better with a focus on character and deeds where lives are presented as models or warnings. Like the gospels there is a flexible chronology where episodes are often arranged thematically rather than strictly sequentially. The Greek novel comparison highlights literary techniques (episodic journeys, dialogues), but the function and tone of the gospels align more closely with biography, as Richard Burridge has demonstrated.

So: the Satyrica shows stylistic surface resemblances (episodic narrative, travel, dialogue), but ancient biography is a better fit for the gospels’ purpose and tone. The gospels are not parody or entertainment; they are serious narrative testimony shaped by theological conviction.

However, many apocryphal New Testament writings actually line up more closely with Robyn Walsh’s thesis than the canonical gospels do, because they often show clearer signs of elite literary experimentation within Greco-Roman culture.

Walsh argues that the canonical gospels were crafted by educated elites, not simply oral traditions from peasant communities. Several apocryphal writings display exactly this kind of literary playfulness and cultural borrowing:

For example the Infancy Gospels (e.g., Protoevangelium of James, Infancy Gospel of Thomas) have elaborate expansions on Jesus’ childhood, full of miracle tales and dramatic episodes. These do stylistically resemble popular Greco-Roman storytelling, with episodic adventures and moral lessons. They show conscious literary invention rather than simple oral memory.

If we take the Acts of Paul and Thecla, this read like a romance-adventure tale, with Thecla defying social norms, surviving miraculous escapes, and travelling widely. Again the stylistic parallels to the Greek novel are stronger here than in the canonical Acts.

The Gospel of Peter offers a highly stylized passion narrative, with cosmic signs and dramatized scenes. This shows deliberate literary artistry, echoing Greco-Roman tragic motifs.

The Apocryphal Acts (Peter, John, Andrew, Thomas) have episodic journeys, exotic settings, miraculous contests, all hallmarks of Greco-Roman adventure literature.

So the apocryphal (and later) writings are much closer to the Satyrica or Greek novel in tone than the sober canonical gospels. This means Walsh’s thesis that gospel authors were part of Greco-Roman literary networks finds stronger confirmation in apocryphal texts of a later date than in the canonical ones. 

The apocryphal writings illustrate how early Christian authors could play with Greco-Roman genres of romance, satire, tragedy in ways that Walsh highlights. But this also shows the limits of her model: canonical gospels are more deeply rooted in Jewish tradition and communal worship, while apocryphal texts lean more toward literary experimentation.

Walsh’s central thesis is that the canonical gospels were written by educated elites who were part of Greco‑Roman literary networks, rather than emerging organically from oral peasant traditions. Her analysis concentrates on Matthew, Mark, Luke, and John, with particular attention to the Synoptics.

She situates these texts alongside Greco‑Roman genres (biography, satire, novel) to highlight stylistic and cultural parallels. But she does not provide extended treatment of apocryphal writings such as the Protoevangelium of James, Infancy Gospel of Thomas, Acts of Paul and Thecla, or Gospel of Peter.

For historians of early Christianity, the apocrypha are crucial control cases. They show how far Christian authors could push Greco‑Roman literary styles. By not engaging them systematically, Walsh’s thesis looks under‑tested: it may explain some features of the canonical gospels, but it doesn’t account for the full spectrum of early Christian literature, or why the later writings, clearly divorced from history, fit the model better.

For my earlier review, see here:

https://tonymusings.blogspot.com/2021/11/the-origins-of-early-christian.html  

A Short Story: The Case of the Sane Man

The Case of the Sane Man
By Jane Thurber

Mr. Hargrove was widely regarded as the sanest man in town. He wore sensible shoes, avoided metaphors, and once corrected a weather report for emotional exaggeration. “Partly cloudy,” he said, “is not a mood.”

He lived alone in a modest house with a modest dog named Modesto, who barked only at philosophical inconsistencies and the occasional squirrel. Mr. Hargrove’s neighbours admired his rationality, though they found his habit of alphabetizing his breakfast cereals “a touch eccentric.”

One Tuesday, Mr. Hargrove awoke to find his toaster had joined a union. It refused to toast anything until its demands were met, which included dental coverage and a three-day weekend. Mr. Hargrove tried reasoning with it, but the toaster cited precedent from the blender’s strike of ’92.

He made cold toast and went to work.

At the office, the receptionist was speaking fluent dolphin. The intern was wearing a traffic cone and claiming diplomatic immunity. The copier had printed 300 copies of a blank page and was now demanding royalties.

Mr. Hargrove blinked. “Is it Thursday?” he asked.

“No,” said the manager, who was dressed as a cactus. “It’s a metaphor.”

Mr. Hargrove went home early.

On the way, he passed a man shouting at a lamppost. “You never listen!” the man cried. The lamppost said nothing. Mr. Hargrove nodded. “Typical,” he muttered.

At home, Modesto was reading Kierkegaard and chewing a slipper. Mr. Hargrove sat down and opened his journal.

It is no longer possible to distinguish between madness and Monday. Everyone is mad. The sane are simply better at hiding it. Or worse - at noticing it.

He closed the journal and stared at the wall. The wallpaper was whispering something about existential dread and the price of cucumbers.

Mr. Hargrove stood up.

He put on his hat (which was not whispering), picked up Modesto (who was now quoting Camus), and walked to the park. There, he joined a group of people dancing silently in headphones. One woman was waltzing with a mailbox. A man was tangoing with a tree.

Mr. Hargrove did not dance. He simply stood there, nodding to the beat of the madness.

And for the first time in years, he felt almost normal.

The Sunday Archive: The Pilot, July 1997 - Part 6

The Sunday Archive: The Pilot, July 1997 - Part 6

ST MARY
From
TONY HART
Rector

ELECTIONS. Congratulations and best wishes for a further three year term of office to Connétable Edwin Godel; and, for another year, to Surveillants Richard Dorey and Tony Staples and Collecteurs des Aumones Claire Jepson and Richard Hamon. At a time when societies and organisations of every description find difficulty in obtaining leaders and officials, such are the many demands on people's spare time, we are fortunate that the tradition of honorary service to Parish, Civil and Ecclesiastical, continues to be maintained. The Island would be infinitely the poorer without its unique honorary system.

TODDLERS' PARTY (15th July). It is always a pleasure to see so many toddlers and children from the Cradle Roll with their mothers, grannies and other supporters at the annual party in the Rectory garden. It begins at 2.30 pm. Please let Alice Huelin (483411) know if you are coming. So far the weather has always been good and we hope that St Swithun will be pleased that the party is to be on his Feast Day and will use his influence accordingly.

FIRST SIGHTING. St Mark (16:9) records that it was to Mary Magdalen that the risen Christ first appeared. She was one of the women who followed Jesus and ministered to Him in Galilee (St Luke 7:37-50) after He had healed her. She was a witness of the empty tomb as well as to the risen Lord. The Church honours her each year on 22nd July.

Some hold that it is inconceivable for Jesus not to have been seen first by His own mother, Mary. The Bible does not offer any support for this view. Should it therefore be ruled out? Or could it be that both Marys can claim the privilege: Mary of Magdala of seeing Him with her eyes; and the Blessed Virgin of knowing, through profound maternal intuition, that Her Son was truly alive again without her having to be first to have sight of Him.

REGISTERS

HOLY MATRIMONY. 7th June, Paul Victor Beaugie and Claire Marie Pine].

ST CLEMENT

From
JOHN OULESS
Ministre Desservant

My dear friends,

Any more news about a prospective Rector? Only, as I write in the early part of June, "jungle drums" hint that as a result of the advertisement, there were a number of enquiries, but that as yet nothing has materialised as a possibility; so other forms of "fishing around" are in progress. When there are any further developments, you'll hear. In the meantime, we'll all press on with our prayers and getting on with the work in hand. At the last Church Council meeting, it was apparent that there's work to be done on the church itself, and the Caldwell Hall, and the Rectory, and estimates are in the process of being obtained. All this takes time, and it's what may be described as an "on-going situation."

On 7th June your Church Officers were duly sworn-in at the Royal Court, where the Dean, as chairman of the Ecclesiastical Court, broke with tradition and delivered his "charge" to the assembled Wardens and Almoners at the Court, as the address at the service of dedication which followed at the Town Church was given by the visiting Bishop of Eastern Zambia, John Osmers, where the singing of the august company almost "raised the roof."

We must say a very heartfelt thank you to all who helped and gave for the Bosnia van collection at the Parish Hall on 4th June; and also to the doughty collectors for the house-to-house collection for Christian Aid this year which has raised over £4,000 for the parish's contribution, exceeding last year's total by about £400 - well done, helpers and givers!

Looking forward into this month, don't forget to do the necessary before the parish branchage on 3rd July, and also remember in your prayers the parish of St Brelade as they welcome their new Rector on 7th July. At the end of the month, I have to be "absent de l'isle" so the 8 and 9 am services will be covered by the Rev Michael St John Nicolle, the 11 am by Mrs Sue Halliwell, and the evening service at St Nicholas at 6.30 pm by the hospital chaplain, the Rev Martin Inman. I know you'll make them all welcome to St Clement's.

REGISTERS

HOLY BAPTISM. 30th April, Daniel Jordan Coutouly (at St Brelade); 18th May, Jessie Darling Langlois; 25th May, Aaron Allix, Joshua Stephen Brown; 8th June, Geraint Charlton Pritchard Petit.

HOLY MATRIMONY. 5th May at St Lawrence, Biddulph, Stoke-on-Trent, Ian Andrew Alder and Angela Rosamund Poole.

FUNERALS AND BURIAL OF ASHES. 1st May, Kathleen Lipscombe Maine; 12th May, Alice Newton; 23rd May, Annie Melanie McGlinshey; 9th June, John Geoffrey Alderton; 12th June, Irene Maud Barnes (née Baudains).

 

No Parish news given to The Pilot

Children and Holy Communion

CHILDREN and Holy Communion is two books in one. It helps parishes to decide whether to admit children to Communion before Confirmation and provides comprehensive materials on preparing them. The book reflects the House of Bishops' 1996 guidelines on the admission of baptised children to Communion before confirmation and the debate in General Synod.

The book contains clearly presented and readable material to help parishes consider their policy on whether and how to admit children to Communion. Case studies from churches that have already admitted children to Communion before Confirmation provide helpful insights. Practical issues, such as what resources would be needed to run a course of preparation and answers to common objections to admitting children to Communion are included.

Teacher's and children's material for a course of preparation are contained in the second half of the book. This is aimed at seven to eleven year-olds and is copiously but simply illustrated. It aims to help children learn about belonging to God and the significance of Communion.

Children and Holy Communion is published by Church House Publishing, price £7.95 and is available from Church House Bookshop, telephone 0171-340 0276/77.

JONI BACKS NEW UK
DISABILITY CHARITY

LEADING Christian author, artist and disability advocate Joni Eareckson Tada is backing the UK branch of her international outreach, JAF Ministries, which was launched recently. Through the Roof, as the British outreach is known, exists to promote greater integration of churches and people with disabilities.

"People with disabilities were a major focus of Jesus' work," says newly appointed director Paul Dicken, "Yet churches are often woefully behind secular agencies in their outreach, facilities and attitudes towards disabled people."

Through the Roof takes its name from the incident in chapter five of Luke's Gospel when a paralysed man and his four friends gave a new meaning to "church access" when they removed the roof tiles to lower him in! It will work closely with existing Christian disability organisations, but give emphasis in three areas: evangelism among disabled people and their families; helping churches to welcome disabled people; and equipping disabled people for leadership.

Key personnel have worked overseas with Joni and regional groups have been established. One facility already in place is a wheelchair refurbishment workshop in. Salisbury, part of the "Wheels for the World" project which takes the wheelchairs to third world countries. This year, volunteer teams are taking refurbished wheelchairs to Eastern Europe and Africa to help local churches work with disabled people.

Joni, together with musician Chris Bowater, plan a series of presentations in October at the Belfast Waterfront Centre, Salisbury Cathedral and Westminster Chapel, London.  

Directors of the new charity include Dr Mike Townsend of Torch Trust for the Blind, and, as chairman, Colin Reeves, head of New Christian Herald.

OF RECTORS — UNTHINKABLE' - TO WHOM?
John Seaford


ONE of the more flamboyant financial hiccups of our generation has been the attempt to make money by investing in ostrich farms. I cannot imagine why these' schemes failed when it is clearly so easy to breed ostriches.

The Jersey Canon Law, dating from the 17th century, which A.H. (see "Of Rectors," August edition of The PILOT) so selectively quoted, has already been amended, and is currently subject to revision to recognise the changed condition of the life of the Church within the community in the 20th century.

In particular Canon 14, the one he quoted was amended in 1949. Also the Benefices of St Lawrence and St Matthew have been held in plurality for a number of years. No longer is it relevant that "natifs et originaires de l'Ile" (Canon 14) should be chosen in preference to other candidates for appointments because there have not been any such candidates since the last appointment to St Mary. 

These same Canons to which A.H. refers also require Church-wardens, with the assistance of the Constable, to spend the time during "Divine Service on Sunday" searching the "Taverns and tippling Houses" (Canon 35); and that the Ecclesiastical Court should meet every Monday and keep the "same Terms and Vacations as the Civil Court" (Canon 42).

The situation does change. After the war the Island found no difficulty in changing the Constitution of the States to remove the Rectors and redefine their status within the structure of the community. What some might have considered unthinkable then was considered expedient by others.

When the Canons were first formed it was indeed unthinkable, and highly undesirable, that priests should collect benefices, and the stipends that went with them, rather than share the work and emoluments between their many selves. Such legislation was just and equitable for the clergy.

However, the Pastoral Measure 1968 recognised the reality of the situation that there were no longer too many clergy chasing too few livings, but too few clergy available for too many independent livings. Plurality is the just and equitable solution for the parishes.

If more Anglican churchgoers in Jersey had received, and responded positively to, a calling to the stipendiary ministry, and if more members of the congregations had responded more generously to the need for sacrificial giving, for example following the Biblical teaching about tithing, the Church of England might not now be in this predicament.

In future, if poorer or smaller parishes are to have any clergy, it will probably have to be on a shared basis. The ministry must be provided on a "need basis," and it is hard to see why, for the sake of the Gospel, the need for separate and distinct clergy to sit on the Roads Committee in each ancient Parish is more important than the need to have clergy in the more densely populated areas, i.e. in the ecclesiastical parishes of the District Churches.

There is a popular misconception that only in Jersey do the clergy have civic involvement - as pointed out, mainland clergy are equally involved in civic administration, and, for example, find no difficulty serving as a Governor of more than one school, with the consequent problems of confidentiality and divided loyalty.

To share a Rector may once have been unthinkable, and may still be undesirable, but could be necessary if the alternative is not to have one at all. A lot of things have changed since 1837.

Sticking rigidly to the way things were before then might not be the right way for now — if it were I would have to be in very great pain before I visited a dentist,.

But I do agree that ostrich farming has not proved to be a great idea, and there may be a better idea for pastoral re-organisation than the one currently suggested. We are looking at all possibilities, always remembering that one of them must become a reality.

The Battle of the Oyster Shells

"An Act of States, dated March the 1st of that year regulating matters connected with the Gorey oyster bed and the laying down and preservation of new ones at Grouville –in order evidently to recuperate the trade which since the year .1834 had been falling off, chiefly owing to successful opposition from the French side—had been forwarded to England for confirmation; and a long delay in this necessary procedure ensuing, the captains of the different boats engaged in the work and the oyster fishermen became thereby exasperated....." (Chronique de Jersey)

Having recently been to an excellent talk on Jersey Oysters and its destruction through overfishing, I thought today I'd have one from the archive, from 2004, when I wrote a poem about one of the most notable incidents.

The Battle of the Oyster Shells

The Royal Bay of Grouville stands
With miles of golden flowing sands
But once this saw a mighty trade
Now eclipsed in history’s shade.

Once sail furled, and anchors down
A fishing industry of some renown
Large schooners made this place a berth
In oysters they found much of worth.

The oyster farmers settled here
Built village on the shore so near
Took oysters as fast as they were able
To feed Victorian’s dining table

But riches made from Table d’hôte
Made men greedy and cut throat
All coming for the oyster trade
Of overfishing, unafraid.

And so in Eighteen Thirty Four
The States of Jersey passed a law
To give the oysters time to grow
Upon the seabed’s tidal flow.

The captains chose to carry on
Dredging again the beds thereon.
And they ignored the Constable
Carried on as fast as they were able.

So came the army with their guns
Loud the sound of their explosions
The oyster men stopped their attempt
Surrendered to the regiment.

Major General Campbell was in charge
To see that no one was left at large
But directing troops, he caught a cold
And with in a month did death behold.

Such was the Battle of the Oyster Shells
Now distant history, time’s farewells
Leaving no trace upon the sand
Only the village remains inland.

Visitors Guide to The Channel Islands 1967 - Bars - Part 1

The Topic Guide to Bars

The British

Three bars, each with contrasting decor and character, are to be found in the British — the Island‘s oldest hotel. The age of the hotel is reflected in the olde worlde charm of the Jersey Bar. The Lounge Bar, complete with cedarwood panelling, is bright and modern, and Prinny’s Bar, decorated in Georgian style, has a charm of its own.

Manager: Mr. Norman de Rosier.

Hours of Opening:

Weekdays: Lounge and Prinny's Bar 10.30 a.m.-11 p.m. Jersey Bar 10.30 a.m.-2 p.m. 5.30 p.m,-11 p.m.

Sunday: Lounge bar 11.30 a.m.-1 p.m. 4.30 p.m.-11 p.m. Jersey and Prinny's Bar 11.30-1 p.m. and 5.30 p.m.-11 p.m.

 

TARTAN BAR

Seagrove Hotel, Corbière.
First Register.

If you have any claims to Scotland, you should visit the Tartan Bar, where all the clan tartans are displayed. If not, there is the Vintage Lounge or the Wine Caves with illuminated bottles. There are four bars in all. Snacks and light meals available.

Proprietor and Licensee: Ronald C. Beuzeval. 

Hours of Opening:
Weekdays: 10 a.m. -11 p.m.

Sundays: 11.30 a.m.-1 p.m. 6 p.m.-11 p.m

Christianity in Action: Lesson 8: Humility shown in Lowly Service

Lesson 8: Humility shown in Lowly Service
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.]

PASSAGE TO BE READ : St. John xiii. 1-15.
TEXT TO BE LEARNT : " God resisteth the proud, but giveth grace unto the humble " (St. Jas. iv. 6).
HYMNS : " Ye servants of the Lord," and " Forth in Thy Name,"
COLLECTS for First Sunday after Epiphany and Twenty-fifth Sunday after Trinity.

Aim : To teach the shame of shirking our share of tasks that win no special glory.

I. " INFRA DIG."

(a) An old fairy-tale tells how a company of young knights vowed to ride through the land succouring damsels in distress. Before long they met a ragged beggar-girl trying to drive an obstinate little pig to market. She was in great distress. The pig would not go the right way, and she was crying with weariness and vexation. Those knights were supposed to be looking for distressed damsels ; but to drive a pig to market was far beneath their dignity. They looked the other way, and rode on, all but the last, who remembered his vow, dismounted, and drove that pig right through the city streets, to find in the market-place a rich reward and the highest honours waiting for whatever knight arrived with the pig. It was the test of character appointed by the King.

(b) Some schoolboys have a foolish expression. They say that things are " infra dig," meaning " beneath their dignity " ; and unfortunately it is the most useful things that they generally consider infra dig. A necessary part of our education is to learn that nothing is beneath our dignity, except sin.

(c) Knights of old had to learn this. Before they were knights, they had to be for seven years pages ; and a page had to wait at table, to clean out kennels and hawk-pens, and to do all sorts of undignified tasks ; and, though he might be the king's son, he was not let off these. Then for seven years more he was a squire, and squires had to make the beds, clean the armour, and groom the horses. Only after fourteen years of humble service might he hope to be knighted.

(d) When Sir Gareth went to King Arthur's court, he was sent to the kitchen to peel potatoes and to clean pots, and only after a year of that kind of work did he get a chance of proving that he could also do great exploits.

(a) The richest nobles and statesmen of England have had to pass through the same discipline ; for fagging is an old tradition of the great public schools. When he arrived, the boy was perhaps a pampered little beast, who had always been waited on by nurses and footmen. But now as a fag he had to clean some big boy's boots, sweep out the big boy's study, fetch the coals, clean the grate, cook his sausages, wash up his cups and plates. Part of his training was to do acts which he had been accustomed to regard as beneath his dignity. [Editor's note: this practice was often used by older boys to bully younger ones and hopefully has now ceased]

(f) Christians have recognized that something of the same kind of training is necessary for us all. St. Philip Neri was once sent by the Pope to investigate the case of a nun whose friends claimed that she was a saint, and urged her appointment as Head of a great Order. Before entering the convent he tied his bootlace in a tight knot. He then knocked as a stranger, and asked for food. The nun in question came to him. " Sister," he said, " my feet are tired, and I would fain remove this boot, but my old fingers cannot untie this knot. Will you help me ? " The nun drew back in disgust, and passed haughtily on. It was beneath her dignity to stoop to tasks like that. St. Philip reported : " She is quite unsuited for the post, for she has no humility."

II. TRUE GOODNESS THINKS NOTHING " INFRA DIG."

(a) Even the heathen have recognized that true goodness will never think itself too great to stoop. An Indian holy man, devoted to the service of the god Krishna, spent his life in copying sacred writings about the god. Every day, so the legend says, a strange lad brought him a basket of food. He would give no name, but merely said, " It is from a friend." One day he was copying the words, " They who depend on me, if they need anything, I myself will carry it to them." He paused, and pondered on this verse, and at last said, " This cannot be true. Krishna is too great to carry anything " ; and he scratched out the word " carry " and wrote " send " instead. That night, when the lad brought the basket, his breast was gashed and bleeding. The saint asked who had wounded him. He replied, " You did it with your pen." Then he knew that the messenger had been Krishna himself. He was wounded to think that his friend imagined him too proud to carry things.

(b) The Jews had a legend also that taught the same lesson. They said that God summoned the great archangels, Gabriel and Raphael. Gabriel was sent to Jerusalem to save King Solomon from committing a sin that would utterly have destroyed his kingdom. Raphael was sent to Mount Ararat to encourage a little ant that had grown weary of collecting corn, and so would perish of hunger in winter. And ',both archangels departed with equal eagerness. Raphael's task was as important in his eyes as Gabriel's.

(c) Christians do not have to trust to legends to teach them this lesson. They look back to the example of our Lord. Think of the years that He spent in the village carpenter's shop, making doors and tables and yokes for the people of Nazareth.

(d) Think of the day when He washed His disciples' feet. No one in Palestine wore shoes and stockings. They had bare legs and sandals, so by the end of a journey their feet were covered with dust. They took their sandals off at the house door, and then the next thing was always to wash their feet. This was generally the work of a servant, but Jesus and His disciples had no servant. One evening they arrived at a house where they were to have supper. Not one of the disciples would stoop to fetch the water for the others. " I'm not your servant." " I'm not going to wait on you." Our Lord saw the quarrel going on, and tied a towel round His waist, and fetched the water, and began to wash their feet. Read Passage. " If I, your Lord and Master, have washed your feet, ye also ought to wash one another's feet. For I have given you an example that ye should do as I have done to you."

III. LOWLY SERVICE.

(a) The life of every great Christian is full of acts of lowly service. Popes, bishops and kings for centuries made a practice on certain days of washing beggars' feet. This often became a mere formality, but not always. St. Louis, King of France, was a great soldier and a man with a hot and fiery temper. One day the feet of one beggar were so filthy that no ordinary washing could remove the dirt. At last the King gave up in despair. But the beggar, a surly and impudent fellow, called him back, and said, " If you are going to do the job at all, why don't you do it properly ? " The courtiers looked for an explosion of the King's wrath ; but the King conquered his temper, sent for more hot water and soap, and knelt down, and washed again, until the feet were clean. The French regarded this as such an example of humility that hundreds of churches have pictures or windows of the King washing the insolent beggar's feet.

(b) George Washington, who secured the independence of the United States, once saw a small company of soldiers loading a cart. A corporal stood grumbling and shouting at them. Washington, who was not in uniform, stepped up and lent a hand. When the work was done, he asked the corporal why he had not helped. " Can't you see," was the indignant reply, " that I am a non-commissioned officer ? " " All right," said the General, " next time you want help, send again for the Commander-in-Chief."

(c) Lowly service is of immense importance, because there are in life so many more little things that need doing than big things. Sir Christopher Wren could draw the plans of St. Paul's Cathedral by himself, but it needed scores of men in the limestone quarries, and scores of men shaping and hewing the blocks, and scores of men carrying mortar up ladders, before the Cathedral could be built.

(d) Therefore God lays the greatest stress on the way we do little things. Cinderella is one of the oldest stories in the world, old as the time of Pharaoh ; it may have been told by Jacob to Benjamin and Joseph : the story of how the Prince, when he wanted a bride, chose, not the proud sisters, but the girl who worked among the cinders. This is 'always God's choice. " He hath put down the mighty from their seat, and bath exalted the humble and meek " (Magnificat). Let the whole class repeat to-day's Text. This text is one that comes three times over in the Bible. It was written first in the Book of Proverbs (iii. 34 Gk.). St. James quoted it. St. Peter quoted it also, adding words which showed that he remembered the day when our Lord girded Himself with the towel : " All of you gird yourselves with humility to serve one another, for God resisteth the proud, but giveth grace to the humble " (1 Pet. v. 5, R.V.).

(e) Let the class suggest definite forms of lowly service which they themselves can tackle.

Currency Risk Matters and the new Hospital in Jersey

Jersey can protect itself from Euro–Sterling currency swings by fixing contract terms in Sterling, using hedging instruments, or building contingency buffers into the hospital budget.

Why Currency Risk Matters

The chosen contractor is the UK branch of a French company, meaning some costs may be denominated in euros (e.g., materials, specialist labour, or parent-company services) itv.com.
If Jersey pays in sterling but the contractor’s supply chain is euro-based, exchange rate volatility could inflate costs unexpectedly.

Practical Safeguards Jersey Could Use

• Sterling-denominated contracts
• Require all payments to be made in sterling, shifting the currency risk onto the contractor. This is common in UK public projects involving overseas firms.
• Currency hedging: Use forward contracts or options to lock in exchange rates for expected euro-denominated expenses. For example, Jersey could agree today to buy euros at a fixed rate for the next 3–5 years, insulating the project from swings. Where hedging wasn’t used, projects like Crossrail saw budget overruns linked partly to exchange rate volatility.
  
• Split-risk clauses: Negotiate clauses where exchange rate movements beyond a set threshold trigger renegotiation or shared cost adjustments. This prevents either side bearing disproportionate risk.
• Local sourcing where possible: Encourage the contractor to source materials and labour in sterling markets (UK or Jersey), reducing euro exposure.

Jersey’s Context

Jersey’s government already faces tight fiscal warnings from advisors about major spending commitments (as with the Fort Regeneration project) itv.com. Ensuring the hospital build is insulated from currency shocks is critical to avoid unexpected deficits or politically damaging overruns.

 In short: Jersey should insist on sterling contracts, hedge any unavoidable euro exposure, and budget for contingencies. That way, the island won’t be at the mercy of Euro–Sterling fluctuations while building its new hospital.

Lessons from Energy from Waste Plant


The States Auditor concluded that Jersey mishandled foreign currency risk in the Energy from Waste plant contract, exposing the island to unnecessary costs.

Key Findings from the Auditor’s Report (March 2009)

Contract signed in November 2008: Although originally intended to be all in sterling, the final EPC contract required substantial payments in euros. The exchange rate was not fixed at signing, leaving Jersey exposed to fluctuations jerseyauditoffice.je.

14 November 2008 decision (contract signing): The States relied on flawed recommendations from Treasury staff with limited currency experience. Instead of limiting risk, the approach extended the exposure period and was inconsistent with prior planning.

Auditor’s verdict: “The action taken was not appropriate.” What should have been done: fix the exchange rate (e.g., via agreement with the contractor or financial instruments) jerseyauditoffice.je.

17 December 2008 decision (Treasury policy): Policy adopted was to buy euros as needed, with “trigger points” for opportunistic purchases. Auditor judged this as the “least unattractive” option available, but still left Jersey acting like a speculator. Suggested that Treasury should have considered call options to cap downside risk jerseyauditoffice.je.

10 July 2008 decision (post-States approval): No action taken to fix the rate, partly because of uncertainty over final approval. Auditor said this was “not unreasonable,” but the most straightforward approach would have been to transfer liquid funds into euros early jerseyauditoffice.je.

Cost impact: The July 2008 estimate was £106.36m. By November 2008, due to euro movements, the sterling equivalent cost had risen to £114.23m  - an increase of nearly £8m jerseyauditoffice.je.

 Overall Conclusion: Jersey’s handling of currency risk was inadequate and inconsistent with its own planning. The States were not equipped to manage currency exposures and should have fixed the rate at contract signing. The failure to do so led directly to higher project costs and unnecessary exposure to exchange rate volatility.

In essence: The Auditor found that Jersey’s Energy from Waste plant procurement suffered from poor currency risk management, costing millions more than expected. The lesson for the new hospital project is clear  -  fix contracts in sterling or hedge euro exposure from the outset.

Sources: States Auditor’s Energy from Waste Plant – Management of Foreign Currency Exchange Risks (March 2009) jerseyauditoffice.je.

A Short Story: The Traveller

The Traveller

The train rumbled into the station with a familiar rhythm—shunting, groaning, squeaking. Steam curled around the wheels like breath in winter air. The traveller stood alone on the platform, coat buttoned, bag slung over one shoulder. No rush. No crowd. Just the quiet anticipation of movement.

The doors opened with a hiss. A few passengers stepped off, chatting softly. Others stepped on. The traveller waited until the last moment, then boarded, choosing a window seat near the rear. The whistle blew. The train lurched forward, steaming, moaning, rattling, out of the station and into the dusk.

Fields blurred past. Trees flickered like memories. The traveller watched, not with urgency, but with curiosity. This was not a commute. This was not an escape. It was something gentler: a journey for its own sake.

The carriage was quiet. A child slept against her mother’s shoulder. A student scribbled notes. A man read a paperback. The traveller smiled. Each person carried a story, and for this brief stretch of track, their paths aligned.

As the train climbed a gentle hill, the clouds parted. The moon broke through, silver and full, casting light across the landscape. The rails gleamed. The fields shimmered. The traveller leaned closer to the glass, eyes wide.

He remembered a night long ago, standing on a different platform, watching a train disappear into the dark. Back then, he hadn’t boarded. He’d stayed behind, afraid of what lay ahead. But tonight was different.

The train slowed. A small station appeared, more of a halt - just a bench, a lamppost, and a sign half-covered in ivy. The traveller stood, adjusted his bag, and stepped off.

No one else disembarked. The train pulled away, its whistle fading into the distance.

He looked around. The air was cool, tinged with pine and damp earth. The halt was quiet. There were no announcements, no footsteps, no rush. Just the hum of the rails cooling and the soft rustle of leaves.

He walked to the far bench, the one beneath the flickering lamp. Sat down. Let the silence settle.

Above, the moon hung low, casting pale silver across the empty tracks. A moth danced near the light. Somewhere in the distance, an owl called.

The traveller didn’t move.

He didn’t need to.

This was not a destination.

Just a pause.

And for now, that was enough.

The Sunday Archive: The Pilot, July 1997 - Part 5

The Sunday Archive: The Pilot, July 1997 - Part 5

ST ANDREW
From
JOHN LAMERTON and DICK PARKER Churchwardens

BY the time you read this letter, we will have welcomed the Rev John Davies and his wife Joan. Sunday 22nd June was John's first service at St Andrew's and we have informed him that during his eight week stay with us, he will have two Baptisms and three weddings at least, on top of the normal services on Sundays and Thursdays. This will be no holiday for John, but we do hope that he and Joan will also have plenty of fun and joy and will be able to join fully in our fellowship.

We have been blessed with the services of the Rev Geoffrey Baker, the Rev Michael St John Nicolle, the Rev Paul Brooks, the Rev Michael Halliwell, Canon Clarence Schofield and Mr Neville Brooks during the last two months. All have been very helpful and put up with our different ways.

July 13th is Sea Sunday and besides having a special service — because we have a few people who enjoy "messing about in boats" like Ratty in Wind in the Willows — we will be decorating the church with nets, pots and other things associated with the sea. But we have stated very strongly that we must not have fresh fish. (We did one year!)

After the service we will be going along to a barbeque with the Sunday School followed by activities for the children. All will be welcomed so be sure to buy your ticket early so that the organisers will know how many to cater for.

On the Sunday before (6th July) part of the service will be led by the Youth Group and Senior Sunday School. They have already been preparing a sketch and prayers. They have in the past made us older people think again about our attitudes towards God and God's world.

Saturday 19th July is the date for our Summer Fete. Please make every effort to support this event. A lot of hard work goes into running the fete by many (or should we say a few!) people. But help is always needed on the stalls so if you do not already take part and would like to, please come forward.

Jersey Keswick 97 is from 3rd to 6th July in the marquee at Highlands Hotel, Corbière. We are sure that the people of St Andrew's will take advantage of going along and hear the Rev Dr Steve Brady. Please remember the event in your prayers.

CHURCH WEEKEND BREAK. This will be held at Highlands Hotel from 26th to 28th September and led by the Rev Tim Humphries, newly-appointed member of the Department of Faith Development in the Diocese. Booking forms are now available.

HOLY BAPTISM. 18th May, Katherine Frances Bennett.

HOLY MATRIMONY. 7th July, Lester Dean Pyatt and Lisa Marie Phipps.

FUNERAL. 15th May, Dorothy Ethel. Jepson, aged 76

ST JOHN
From
ANDY THEWLIS Priest-in-Charge

1997 has been designated "The Year of the Seafarer" in the UK, and throughout the country churches are being encouraged to remember seafarers, their families and the Church's care for them through the work of the Missions to Seamen.

At 5.30 pm on Sunday 20th July, we meet at Bonne Nuit Harbour for our Ecumenical Open Air Sea Sunday Service. During this short act of worship we will celebrate all the good things associated with the sea, acknowledging our dependency as an Island community upon the sea, but importantly also to stop to remember the power of the oceans and its dangers, praying for safety and remembering those who have lost their lives at sea.

The St Catherine's Lifeboat will be in attendance and the service will conclude (weather permitting!) with a flypast by the Channel Island Air Search spotter plane, whilst the ministers of the St John's Group of Churches will board fishing vessels and pleasure craft in the harbour and bless the boats. A collection will be taken and divided equally between the Mission to Seamen, RNLI and Channel Island Air Search.

The month of July promises to be an exciting and fulfilling one, concluding as it does with the Sea Sunday Service and having begun with Jersey Keswick and Jersey Youth Keswick, two great opportunities for encouragement and spiritual refreshment.

The Rectory Garden Party is to be held on Saturday 12th from 2-5 pm; refreshments, stalls, children's games and good company guaranteed. Offers of help please to Angela.

The Sunday School Prize giving takes place on Sunday 13th, at 10.30 am. This is an important occasion in the life of the church as we celebrate the presence and contribution of our young people and children, so please make attendance a priority.

Finally, don't forget the St Helier Pilgrimage, which departs from the Town Church at 4.30 pm on the afternoon of the 13th. As last year I invite you to bring along a picnic and join me for tea after the service at Elizabeth Castle.

HOLY MATRIMONY. 24th May, Ray Sutcliffe and Janice Therin.

FUNERALS. 22nd May, Phyllis Irene Boschat; 27th May, Samantha Jane Falla.

GROUVILLE
From
GERRY BAUDAINS

Lay Reader in Training

HAVING offered to write this month's Parish Letter I found myself faced with a number of perplexing problems, which I feel sure all contributors to these pages face each month. Out of empathy for fellow writers, I thought it might perhaps be worth sharing some of the questions these problems have raised in my mind.

Firstly, who is the Parish Letter written for? Now this first question left me with a number of alternative thoughts:

• Is the reader a churchgoer looking to reflect upon a past event, happy or otherwise?
• Or wanting to know what will be happening next month?
• Or is he/she a former churchgoer, who for whatever reason no longer attends regularly, but still longs to know what is happening?
• Or is the reader looking for some spiritual encouragement? Or a parishioner wanting to know what's going on down at the church, like who the new Churchwarden is and whose been baptised, married or buried?
• Or are they spies from other churches looking for new ideas?
• Or aliens from the planet Zigg?

As you can see, my thinking began to get somewhat carried away, but I'm sure you've understood my point. What one writes must have an audience in mind and I'm really not at all sure I know who you are. Indeed, if any experienced subscribers have found answers to these questions I would be most grateful if they could pass them on! In the meantime, I shall endeavour to reflect on the month of May, in the full knowledge that it will be July when you read this — I'll save my thoughts on the difficulties of writing to a deadline and the questions that poses, for the future!

The month of May was nearly as busy as Easter itself at Grouville, with many people being involved in lots of hard work and prayer. The Ascension of our Lord was celebrated with a morning service of Holy Communion. This was well attended by a group of pilgrims preparing for a visit to the Monastery at Le Bec Helloiun. There is an account of their visit in our newssheet for readers who would like to know more about this very special place of prayer.

As all good pilgrims know, May is the month for Christian Aid and Lorraine Determeyer and her team of collectors successfully raised the magnificent total of £2,345.50, well done to all who helped and thank you to all who gave.

May is also the month for the annual Ecclesiastical Assembly and this year we said a fond farewell to Alan Le Maistre who retired as Churchwarden after some 27 years, a quite remarkable record of service. I am sure that all would agree that the highlight of the meeting is undoubtedly the selling of the "fromant." (I assume that other Parishes have a "fromant" and I do not need to explain.) Newly elected Churchwarden Bruce Willing acted as auctioneer and I can't remember who actually bought the "fromant," but the treasurer looked somewhat embarrassed when the Rector pointed out that lie had purchased it in 1996 and there did not seem to be any record of payment!

For many, though, the month began with the final meeting for the Confirmation group, who had been preparing since the beginning of the year. On the course, there were twelve candidates from Grouville and one from St Martin, their ages ranging from 12 to adult. The Confirmation Service took place on the day of Pentecost and was preceded by a 24-hour prayer vigil, beginning at 8 am on the Saturday. This is the third year that we have undertaken the 24 hours of prayer leading up to Pentecost and each year the number of people taking part has increased. Despite the fact that some of our regular "night owls" were out of the Island (actually, they went AWOL!), I think we managed to cover the full 24 hours. However, more importantly, there is a growing feeling of peace and the presence of God within the church as our level of commitment to prayer has grown.

For the Confirmation Service, we were joined by two more candidates from St Paul's, and as Bishop Geoffrey reminded us, there could be no better day than the day of Pentecost to receive God's blessing of His Holy Spirit. The service was truly memorable, the choir were magnificent, the flowers were beautiful and the candidates' responses assured and meaningful. Each of them had shared their thoughts on Confirmation in our weekly new-sheet and it was very encouraging to see how they viewed the day as the beginning of their own personal journey with God.

With this in mind we have had to think very carefully about our provision for the younger members of the church. Sunday School caters very well for the huge number of under 12's, but bridging the gap between that and full. church attendance is very difficult. To this end, a new group for teenagers began at the end of May and was attended by 15 young people. The group will meet once a month for worship, prayer and Bible Study and will be an opportunity for young people to explore their spirituality and grow in faith. In addition there will be social activities and opportunities for art and drama. They have begun well, by performing some excellent dance and drama at our June Family Worship — well done to all who took part.

On reflection, May was a month which began with an end and ended with a beginning, and I am reminded of the good news of the grace of our God, who is the God of "new beginnings."

DIARY DATES FOR JULY/AUGUST

19th, Sunday School Outing;
20th, Sunday School Open Day and Presentation;
3rd August, Lammas Family Service, 10.30 at Les Pres Manor.