Gender Protests: A united front of hatred and discrimination

The gender protests have become so polarised that it is hard to know where dialogue can occur. An investigation has been launched after three people were attacked during a trans rights rally in Birmingham. The man pushed and spat at three attendees during a march in New Street.

Brendan Phillips, one of organisers of the Birmingham rally, said that the demonstration aimed to show solidarity with those affected by the ruling. He told The Independent that they are planning to present a “united front against hatred and discrimination”.

And in Birmingham the protests seem to have been peaceful.

But London protests were anything but. A mob of trans-activists waving death threats at women isn't protest—it's criminal incitement. 

Sunday Reflection: Pope Francis - A Life of Reflected Glory

Christian love is not a concentric expansion of interests that little by little extend to other persons and groups. In other words: the human person is not a mere individual, relatively expansive, with some philanthropic feelings! The human person is a subject with dignity who, through the constitutive relationship with all, especially with the poorest, can gradually mature in his identity and vocation. The true ordo amoris that must be promoted is that which we discover by meditating constantly on the parable of the “Good Samaritan” (cf. Lk 10:25-37), that is, by meditating on the love that builds a fraternity open to all, without exception (Pope Francis)

Just as the moon reflects the light of the sun, Pope Francis reflected the light of Christ in the world. One of the things of his life which was so striking was how he seemed, when younger, to be a firm disciplinarian within the Jesuit order, seemingly at one remove from ordinary people, until he was sent to work with the poor. He underwent an epiphany and emerged changed by the experience, a change that never left him. 

One of the most striking moments on Maundy Thursday before his first Easter was going into the prisons in Rome and washing the prisoners feet. Pope's traditionally did nothing like this at all. It was a visible sign of how different his papacy would be.

Pope Francis’s first language was Spanish, and he was fluent and comfortable in Italian and Latin. Thus, his English-language quotes are almost always translations. Here are some quotes I found online:

“The Lord never tires of forgiving. It is we who tire of asking for forgiveness.”

“You pray for the poor and then you feed them. That’s how prayer works.”

“The perfect family doesn’t exist, nor is there a perfect husband or a perfect wife, and let’s not talk about the perfect mother-in-law! It’s just us sinners. A healthy family life requires frequent use of three phrases: ‘May I?’ ‘Thank you,’ and ‘I’m sorry.’

“To be saints is not a privilege for a few, but a vocation for everyone.”

“Migrants and refugees are not pawns on the chessboard of humanity. They are children, women, and men who leave or who are forced to leave their homes for various reasons, who share a legitimate desire for knowing and having, but above all for being, more.”

“Dear young people, do not bury your talents, the gifts that God has given you! Do not be afraid to dream of great things!”

“The measure of the greatness of a society is found in the way it treats those most in need, those who have nothing apart from their poverty!”

“If I repeated some passages from the homilies of the Church Fathers, in the second or third century, about how we must treat the poor, some would accuse me of giving a Marxist homily.”

“I see the church as a field hospital after battle. It is useless to ask a seriously injured person if he has high cholesterol and about the level of his blood sugars. You have to heal his wounds. Then we can talk about everything else.”

“Just as we need the courage to be happy, we also need the courage to live simply.”
"The Earth, our home, is beginning to look more and more like an immense pile of filth ... The pace of consumption, waste and environmental change has so stretched the planet's capacity that our contemporary lifestyle, unsustainable as it is, can only precipitate catastrophes."

"A selfish and boundless thirst for power and material prosperity leads both to the misuse of available natural resources and to the exclusion of the weak and disadvantaged."

"It is increasingly intolerable that financial markets are shaping the destiny of people rather than serving their needs, or that the few derive immense wealth from financial speculation while the many are deeply burdened by the consequences."

“An authentic rule of law is verified precisely in the dignified treatment that all people deserve, especially the poorest and most marginalized.”

“If we want security, let us give security; if we want life, let us give life; if we want opportunities, let us provide opportunities. The yardstick we use for others will be the yardstick which time will use for us.”

“Every man, every woman who has to take up the service of government, must ask themselves two questions: ‘Do I love my people in order to serve them better?’ [and] ‘Am I humble and do I listen to everybody, to diverse opinions, in order to choose the best path?'”

“Embrace with tender affection the whole of humanity, especially the poorest, the weakest, the least important.”

“Holiness doesn’t mean doing extraordinary things, but doing ordinary things with love and faith.”

“Let us not be satisfied with a mediocre life. Be amazed by what is true and beautiful, what is of God!”

“If money and material things become the centre of our lives, they seize us and make us slaves.”

“I prefer a church which is bruised, hurting, and dirty because it has been out on the streets, rather than a church which is unhealthy from being confined and from clinging to its own security.”

Finally, and a bit longer than the others above, is this last quote, which comes from Pope Francis’s final public speech, his Urbi et Orbi (“to the city and to the world”) address on Easter Sunday:

“What a great thirst for death, for killing, we witness each day … How much violence we see, often even within families, directed at women and children! How much contempt is stirred up at times toward the vulnerable, the marginalized, and migrants! On this day, I would like all of us to hope anew and to revive our trust in others, including those who are different than ourselves, or who come from distant lands, bringing unfamiliar customs, ways of life and ideas! For all of us are children of God!”

https://www.inc.com/bill-murphy-jr/20-inspirational-quotes-from-pope-francis-that-people-will-remember-for-a-very-long-time/91179187

https://www.reuters.com/world/china/pope-francis-papacy-his-own-words-2025-04-21

A Papal Requiem

Pope Francis died on Easter Monday, April 21, 2025, at the age of 88 at his residence in the Vatican's Casa Santa Marta. There is so much that could be said of this wonderful man, but here is an impressionistic poem (a rondel), reflecting seeing him on his last Easter Sunday this year, his message to the city and the world, frail, struggling for breath, but blessing us all with his presence.

A Papal Requiem

Pope Francis, at the end of his days
A true Vicar of Christ, giving hope
Clothed simplicity, not ornate cope
Blessing the people, Easter praise

Washed prisoners feet was his ways
Prayed for those who could not cope
Pope Francis, at the end of his days
A true Vicar of Christ, giving hope

The light of Christ sends out its rays
As with breath, he struggles to cope
Death approaches, within his scope
This holy soul, that Christ will raise
Pope Francis, at the end of his days
A true Vicar of Christ, giving hope

A Short History of the Priory and Devil's Hole, St. Mary, Jersey, Channel Islands

I have two booklets on the Devil's Hole. This is the older and shorter one. I will post the longer one another time. A later poem telling the more legendary story is given at the end.

A Short History of the Priory and Devil's Hole, St. Mary, Jersey, Channel Islands

Devil's Hole

The awe-inspiring example of the power of the sea can be witnessed after stormy weather at the curious coastal formation now known as The Devil's Hole at St. Mary.

It is a deep, sheer-sided hole near the edge of the cliff, connected to the sea by a long tunnel through which the sea surges on the flooding tide. Such is the force of the sea that huge boulders are hurled back and forth as though they were pebbles!

It is not surprising, therefore, that legend connects this phenomena with the Devil! The true account of the wreck of the French sailing cutter "La Josephine", bound from Cherbourg to St. Maio with a cargo of oil on October 20th, 1851, is of historic interest.

Her Master, hoping to pass west of Jersey, misjudged the strong tides which sweep along the north coast of the island. In what was described as "thick" weather, "La Josephine" drove ashore beneath the cliffs at what was then called Creux de Vis — the Spiral Abyss.

The crew remained aboard, but as the weather deteriorated during the night, one man attempted to swim ashore to summon help. He was swept away and never seen again.

At day-break, as the tide dropped, the remaining four scrambled on to a rock, from which they were rescued by the owner of the Priory, Nicolas Arthur, onetime Connétable of St. Mary.

He was assisted by a neighbour, J. Richardson. Both men were commended for their action by the French Minister of Marine, and awarded Silver Medals and Certificates of Thanks.

As the wreck of "La Josephine" broke up, it was discovered that the figurehead had been washed through the tunnel into the hole. Nicolas Arthur paid a sculptor (John Gifford of St. Peter) to add arms, a trident, horns and a tail. And so the Devil was created, and the new name 'Devil's Hole' given to Creux de Vis.

The Devil remained on show for one hundred years less three months, when in July 1951, practical jokers removed the effigy and placed it outside the main offices of the 'Evening Post' — the local newspaper — in St. Helier.

In 1957, the effigy was removed again, but this time burned to ashes by hooligans claiming to be the Ku-Klux-Klan. The burning was photographed, and the picture sent anonymously to the 'Evening Post'. A replica was made, and the Devil was again "in residence" at the Hole, where he remains to this day.

The Priory

The Priory, a fine example of a Jersey granite building, has been tastefully converted into a country inn with lounge bars and restaurant which retains its charming old-world atmosphere. The building contains a good example of a "tourelle" circular stone staircase, and several ancient stone fireplaces.

What is now the Public Bar was built soon after 1851, when part of the main mast of the ill-fated "La Josephine" was used as a rafter, where it can still be seen today.

In the Cooper's Bar, on the first floor, is an interesting collection of antique cooper's tools, together with illustrations of the various stages of cask-making. There is also an exquisitely carved effigy of the Devil.

"The Old Priory Shop" is a building of great antiquity, with a fine example of a Norman arched door.

The fleur-de-lis at the base of the pillars denote its great age.

In the courtyard is one of the oldest fresh-water wells in the area, which, so legend has it, brings fortune to those who make a secret wish as they throw a coin into its depths.

The magnificent coastal panorama from the pathway to the Devil's Hole takes in Plemont Point, the Pater Noster Reef and the other Channel Islands of Sark, Herm, Jethou and Guernsey. On clear days, the shape of Alderney, 28 miles to the north, is visible, and there are sweeping views of the Normandy Coast towards Cap de la Hague.

Published by The Priory, St, Mary, Jersey, C.I. and printed by Litho Print (Jersey) Limited, Rue des Pres, Jersey, C.I.

The Crooked Man, or the Story of the Devil's Hole

There was a crooked man, twisted and mean

And he came to Jersey, and settled unseen

In the North of the Land, and laid there his gold

Such ill gotten treasure, such a heart so cold.

 

With only one friend, a tattered old cat,

All scrawny and black, and a friend to the rat,

The man set his cloven mark on the land

To claim it his own, for his dark claw'd hand

 

But then came the Church, with all manner of prayer

They did not give up, they did not despair

And into the cave in the rock, he did leap

The devil, his hole, now lost in the deep.

The War against Women

https://www.telegraph.co.uk/news/2025/04/22/trans-activists-death-threat-placards-reviewed-by-police/

https://www.dailymail.co.uk/news/article-14638683/Police-investigate-trans-activist-death-threat-signs.html

For all that I am not a fan of the Daily Mail or the Telegraph, the photos taken at the Trans protest against the Court decision on biological women and the Equality Law stands for itself.

The Met originally saw the pictures and reviewed them (not very well, it turned out) and said the the images and signs were from 'historic events, and did not take place in London. But the Telegraph was able to supply proof (probably the clear up operation) - clear unambiguous evidence that the signs were present during the protest on Saturday.

Statues were daubed with graffiti. And ironically, astatue of the suffragette Millicent Fawcett was defaced with a banner reading 'F** rights'. Millicent Fawcett was a pioneer for women's rights and led the National Union of Women's Suffrage Societies (NUWSS) and advocated for women's rights through peaceful, non-violent methods, including lobbying and public speaking. Other defaced statues included those of Jan Christian Smuts, Nelson Mandela, Sir Robert Peel, Benjamin Disraeli, Earl of Derby and Viscount Palmerston.

A number of activists were pictured holding signs threatening violence towards 'TERFS' - including disturbing images of people being stabbed and hanged. While most held up placards fighting for trans rights, two large signs spotted at the rally showed an illustration of hangman alongside the words 'The only good TERF is a .... TERF'.

[The term 'TERF' is an abusive acronym used to describe people whose views on gender identity are seen as hostile towards transgender people.]

Meanwhile, another sign showed an image of a man with a bloodied knife stuck in his eye, alongside the caption: 'Are you a... transphobe? Why not try a... D.I.Y. LOBOTOMY.'

This is violent aggressive and abusive behaviour. It is an ugly fanatical war against the biological rights of women. Up to this point, with aggressive, bullying behaviour - mostly online with emails etc, but also some student protests - anyone declaring biological sex is a reality (as Lord Winston did on Question Time) - is branded a transphobic hater, and people have been cancelled, hounded out of jobs, in a manner that I find akin to religious fanaticism of the past, where anyone differing from a fixed orthodoxy was deemed a heretic. 

And this surge of hatred, including death threats, has been condoned by politicians. In Jersey, fear of reprisals and loss of jobs have silenced teachers making any protest on what has been imposed on them to teach. Any discussion of the matter has been attempted to be shut down. And some of our own politicians also to their shame, condone this removal of rational and scientific debate.

J.K. Rowling on the War Against Women

Women have fought (and are still fighting) the single biggest land grab on their rights in my lifetime. Some have sacrificed their livelihoods and safety to combat a pernicious ideology that has infiltrated elite institutions, including government.

 
Women have been persecuted, harassed, smeared, roughed up and forced to take employers to court for discrimination. They've suffered severe detriments purely for believing what the Supreme Court has ruled to be reasonable and correct: that women are a definable biological class that has specific rights under the law to which males, however they identify, are not entitled. 

Do these politicians have any shame? They sided with the persecutors, the issuers of death and rape threats, the violent men demanding access to women's and girls' protected spaces, including domestic abuse shelters, rape crisis centres and prison cells. 

Will any of them issue an apology or admit that they made a serious error in siding with well-funded activist groups lying about what the law actually said, and which had measurable, severe impact on some of society's most vulnerable women? 

As another public wave of death threats is issued against women because of the Supreme Court ruling, their silence has become deafening. I'm just one of millions of women disgusted by the lack of accountability or remorse. We will not forget.

Sunday Reflections: Easter and the Strange Absence of Prophecy

The Easter stories are interesting. They are so strange, and yet they have become so tamed we don't see the strangeness of them. Throughout the rest of the gospels, the narratives are littered with references to the Hebrew bible - prophecy fulfilled by Jesus or events in his life.

Sometimes as with the entrance of John the Baptist, it is misquoted. The first sentence is from Malachi 3:1, and not (as the rest) Isaiah 40:3.

"It began as the prophet Isaiah had written: "God said, 'I will send my messenger ahead of you to open the way for you.' Someone is shouting in the desert, 'Get the road ready for the Lord; make a straight path for him to travel!' " (Mar 1:2-3)"

But it is there and again and again we see this commentary, references to prophecy fulfilled.

Yet when we get to the resurrection narratives, this is all gone. It does not appear. There are no references back. An absence of something is often harder to spot than a presence, and I must acknowledge that it was N.T. Wright who pointed this out.

It is almost as if a pattern has gone on, the play has worked out, but the final act is something unprecedented. No one can fit it into an established narrative.

The significance of this is seen most significantly, I think, in John's Gospel. John structures his gospel into "signs", stories of significance in understanding Jesus.

The Gospel of John highlights seven signs performed by Jesus, each revealing His divine nature and mission. These signs are:

1 Turning water into wine at Cana (John 2:1–11).
2 Healing the royal official's son (John 4:46–54).
3 Healing the paralytic at Bethesda (John 5:1–15).
4 Feeding the 5,000 (John 6:5–14).
5 Walking on water (John 6:16–24).
6 Healing the man born blind (John 9:1–7).
7 Raising Lazarus from the dead (John 11:1–45)

But these signs are bookended, with the revised creation narrative (which looks back to Genesis) and the resurrection stories. I think it is no coincidence this is structured this way, and that we see for the resurrection stories is what happens on the eighth day. It is as if the writer is saying, now there is an extra day beyond the days of the week, something completely new - a dawn of the first day of a new creation. But this is not "according to the prophets", it is new.

And this is how the resurrection stories are seen. There is this strangeness of something new, unprecedented, and outside the normal look back to prophecy. This is something unexpected. Jesus is seen, but not recognised. Time and again in the stories this is told.

Now there are lots of vision stories, anecdotes, in which someone dead is seen again albeit briefly. This happened with J.B. Philips who recalls seeing C.S. Lewis suddenly and briefly, sitting opposite him, after Lewis had died. One common feature is recognition, and that is the strangeness here that there is often no immediate recognition until something - a word spoken, an action (breaking bread), makes that moment arrive.

The BBC series "The Passion" was the only one to try to do this. Most films have the same actor as the risen Christ (if they show that at all), but the BBC series actually had a different actor take the role of Jesus for some of the scenes. It is not perfect, but it did try to portray this strangeness.

John's gospel also has Mary Magdalene, alone weeping, encountering Jesus in the garden - surely again an echo of the Garden of Eden. Here is another garden, a very different garden, and here is a witness who would not have been deemed credible. A woman, and women had no status as witnesses in Jewish society at that time. This is the best witness that can be offered, and again it breaks through the normal order of things.

So how are we to understand these stories. They are glimpses which call forth a future which breaks into and redeems the present, but which has this strangeness to it, because we have lifted the veil of ignorance just a bit, and our eyes, as the disciples, struggle to make sense of this strange new world which we can see, for our eyes are not used to this vision.

And if you're quick enough to rise
You'll catch the fleeting glimpse of someone's fading shadow
Out on the new horizon
You may see the floating motion of a distant pair of wings
And if the sleep has left your ears
You might hear footsteps running through an open meadow

Don't be concerned, it will not harm you
It's only me pursuing something I'm not sure of
Across my dreams with nets of wonder
I chase the bright elusive butterfly of love

Holy Saturday

A pause between Good Friday and Easter Day. But what do we see in this pause? A look at the world around us.

Holy Saturday

A pause between death and life
Between Good Friday, Easter morn
But still there is the endless strife
We wonder when peace will dawn

A pause between death and life
Digging bodies out of the rubble
A child, a husband, and a wife
Earthquake brings such trouble

A pause between death and life
Wars go on, no bombing cease
Grief to families cuts like knife
And where is hope and peace

Holy Saturday, just counting time
Until bells ring out, clocks chime

Gurdjieff

Gurdjieff

A Topical Look at Religion: Molly Leach and David Jones highlight lesser known 'other denominations' which have followers in the Channel Islands
(Jersey Topic 1967)

There exists in Jersey a strong group of men and women who try to follow a method of spiritual development formulated by a Georgian-Greek scholar and philosopher, George Ivanovitch Gurdjieff.

The group has been in existence for 12 years. It never canvasses for members and does not believe in publicity or advertising.

Indeed, entry into it is not easy but members feel that if anyone is truly interested in their quest for truth he will find a way to approach them.

Gurdjief brought his teaching back to Moscow after many years of wandering in the East. An early convert to the new way of life was Russian professor, mathematician and writer, Philip D. Ouspensky whose book "Tertium Organum" has already aroused great interest among British intellectuals. When the two men fled from the Revolution of 1917 to Constantinople, Ouspensky's influential admirers in London managed to get a permit from the Home Office to admit him to England. Gurdjieff went to Paris where his teachings attracted great attention and he eventually established a centre for the Har¬monious Development of Man at Fon¬tainbleau.

Amongst the wide circle of followers that Gurdjieff attracted when he taught in London was a Harley Street brain specialist, Dr. Maurice Nicoll. He was given permission to teach and interpret the philosophy. Dr. Nicoll wrote five volumes of Psychological Comment-aries on the new teaching—it is on these that the Jersey Group bases its work.

Gurdjieff teaches that Man is really asleep. He has an entirely false idea of what he is and what he can do. He thinks he has free will self-control.

"Not true," says Gurdjieff. "Normal man is only a machine that reacts blindly to external forces. A truly developed man ceases to be mechanical. Man has not one, stable person-ality, as he believes, but many different ones, and he is often taken over by one or the other of these.

"Thus he makes decisions and acts on im-pulses which are purely the mechanical reac-tion to external stimulus. He is not one cohesive "I", but a split personality con¬trolled in different ways, at different times. He is a often a slave to blind forces of emotion, instinct, prejudice and ignorance".

Man has to awaken, Gurdjieff says, observe himself and learn what he truly is. Then he must free himself from blind, mechanical compulsions. Man thinks of himself as a complete personality. "I am T " he says' This is a great illusion. He is many Ts' and different ones dominate his thoughts and actions from minute to minute. He must learn to control and not be controlled.

The Zen Buddhist Master describes all teaching as a finger pointing at the moon. He severely reprimands his disciple if he con-centrates on the finger instead of the object to which it points.

So it is with the teachings of Gurdjieff. They are a finger pointing out methods and principles, but the work itself of self-observation and :development calls for per¬severance, courage and dedication.

This work and effort must become part of the fabric of the everyday life of his followers—and he constantly warns them not to sink back into mental or spiritual complacency. They must always be alert to observe their own vanity, smug self-satisfaction and mechanical reaction.

Postscript:

https://news.harvard.edu/gazette/story/newsplus/exploring-a-century-of-g-i-gurdjieff-tradition-landmark-conference-on-the-legacy-of-a-spiritual-visionary/

December 2024: Harvard’s Center for the Study of World Religions invited the world to a two-day groundbreaking summit on the life and work of 20th-century mystic and spiritual teacher George Ivanovich Gurdjieff, and thousands of scholars, practitioners, and the curious from around the globe responded.

Liberation 1995 - the TSB

Back in 1995, 30 years ago, the T.S.B. was an independent bank - the Trustee Savings Bank, with a long standing branch out at Red Houses. It subsequently merged to become Lloyds TSB, and last year the St Brelade's branch closed for good.

It was still there in my 1973 Almanac, although it is there as the Jersey Savings Bank, just before the cluster of shops - the Golden Fry, Machon's News Agent, St Brelade's Stores, Dingle Electrical Shop and Marlowe dry cleaners, just before the Horse and Hound Inn.

This advert appeared in the 1995 Liberation Booklet.

The T.S.B.

FREEDOM
to do and say as you please
to go where you wish
to say no or
to say YES

TSB Bank Channel Islands Limited have been bankers
to generations of Channel Islanders since 1822
and join the Islands in celebrating 50 years of freedom.

The photo shows TSB Bank Channel Islands Limited Chief Executive - Martyn Chambers with Doug Clothier, TSB cashier at the time of the occupation & subsequent liberation, now retired

Authentic: Another Lazy Word

Like "vibrant", the word "authentic" is one of those vague semi-meaningless words which pop up all over the place, but don't really say much at all.

These are the kinds of words critiqued by George Orwell in "Politics and the English Language", where he says "The writer either has a meaning and cannot express it, or he inadvertently says something else, or he is almost indifferent as to whether his words mean anything or not."

"As soon as certain topics are raised, the concrete melts into the abstract and no one seems able to think of turns of speech that are not hackneyed: prose consists less and less of words chosen for the sake of their meaning, and more and more of phrases tacked together like the sections of a prefabricated hen-house"

Here are a few websites which offer criticism of the use of "authentic", with a snippet or two from each:

https://beomniscient.com/blog/the-cult-of-authenticity/

Even psychologists can’t agree what it means to be authentic. For example, “Authenticity is acting in accordance with one’s true self.” Okay, what’s your “true self?” Is it the same when you’re with friends drinking cocktails as it is with your parents as it is when you’re skydiving as it is when you’re meditating? Be more specific. Words like “authentic,” “human,” “transform” etc. are crutches in copywriting we use when we haven’t drilled down to the essence of what we mean.

https://contently.com/2017/01/23/stop-using-authentic/

While crappy buzzwords are usually just convoluted ways of saying simple things, “authentic” is especially problematic because of its hollowness. Marketers frequently use it in a way that’s either meaningless or contradictory.

https://www.forbes.com/sites/amyschoenberger/2018/04/08/the-anxiety-of-authenticity

Anyone else sick of hearing the vague advice, “Just be your most authentic self?” Authenticity might be the most overused, meaningless buzzword that’s ever buzzed.

https://www.psychologytoday.com/gb/blog/the-science-of-stuck/202503/5-reasons-authenticity-can-be-problematic

“Just be authentic.” It sounds great in theory—authenticity is touted as the magical cure for workplace conflict, anxiety, impostor syndrome, and awkward first dates. We’re told that if we can just be our “authentic selves,” we’ll be happier and healthier, and optimize our performance. But here’s the problem: We all have multiple selves...all of which are authentic. You speak differently to your boss than you do to your best friend. You behave differently at a funeral than at a football game. That doesn’t make you fake—it makes you functional.  Social cues, cultural context, and power dynamics all influence how we express ourselves. That’s not a betrayal of authenticity—it’s what makes us emotionally intelligent adults.

In conclusion:Brands frequently use the language of authenticity to connect with consumers—claiming that their products or messaging are "authentic" even when there’s little substance behind the claim. This usage can be disingenuous if the purported authenticity is just a veneer for marketing purposes, masking the company’s less admirable practices or inauthentic internal culture. When authenticity is co-opted in this manner, it loses its meaning and becomes a hollow buzzword rather than a reflection of genuine values.

When used for personal development, it becomes a piece of pop-psychology which can do more harm than good. The phrase "be authentic" offers no practical advice on how to navigate situations where the ideal of authenticity might conflict with social norms or professional expectations. In these instances, "just be authentic" serves as a classic example of meaningless pop-psychology—where the phrase feels relatable and uplifting in sound but lacks depth

Sunday Reflections: Forgetful Disciples and Feeding Narratives

Forgetful Disciples and Feeding Narratives

Matthew: 15.33 And the disciples said to him, "Where are we to get bread enough in the desert to feed so great a crowd?"

Mark: 8.4 And his disciples answered him, "How can one feed these men with bread here in the desert?

The Feeding of the Five Thousand occurs in Mark 6:30–44, Matthew 14:13–21, Luke 9:10–17, and John 6:1–15 and the feeding of the four thousand only in Mark 8:1–10 and Matthew 15:32–39.

Mark and Matthew include both stories, while Luke and John only recount the feeding of the five thousand. Jesus himself refers to both feedings separately in Mark 8:19–20, distinguishing between the two events.

So what are we to make of this? The disciples seem to have collective amnesia in the second story (the 4,000) for there is no allusion to the previous miracle story by the disciples. As has been noted, if the miracle occurred twice, the disciples would know what Jesus could do the second time! But somehow they have completely forgotten.

Later Mark (8:19-20) mentions Jesus referring to both events.

I think there are good theological reasons for the two stories, in the symbolism and the location, one is for the Jews, one for the Gentiles. But are we talking about two events or one?

The Old Testament is full of doublets – more than thirty cases of doublets: stories or laws that are repeated in the Torah, sometimes identically, more often with some differences of detail.

These are commonly recognised as variants of the same story, often because they have come from two lines of tradition and sometimes with distinctive theological implications. The Ten Commandments is a notable example of the latter - Exodus version (Exodus 20:1–17), the Deuteronomy version (Deuteronomy 5:6–21), and the ritual decalogue (Exodus 34:11–26).

In more historical narratives, II Samuel 24: 9 and 1 Chronicles 21.5 have the same exact wording of David’s census except with different numbers.

And Joab gave the sum of the numbering of the people to the king: in Israel there were 800,000 valiant men who drew the sword, and the men of Judah were 500,000 (II Sam; 24.9).

And Joab gave the sum of the numbering of the people to David. In all Israel there were 1,100,000 men who drew the sword, and in Judah 470,000 who drew the sword (1 Chron. 21.5).

There was clearly just one census, but the numbers differ, perhaps through copyist error, or perhaps deliberately for theological reasons, and the numbers are symbolic.

The collective amnesia of the disciples points, in my opinion, to this being a doublet. This would explain the absence of the tradition in Luke and John. The reference by Jesus to both events only occurs in Matthew and Mark, and could also been seen as an editorial gloss on the collective amnesia of the disciples.

Other instances of variants are the temptation narratives – Matthew and Luke have different orders, and yet present each as an ordered sequence of events. In the story of Jairus daughter, Matthew has her as dead, Mark and Luke at the point of death when he comes to Jesus.

So a careful reading of the text invites critical judgements. One way to look at this is “Fatigue in the Synoptics” (Mark Goodacre’s phrase) which is certainly well established – the Parable of the Talents/Pounds (Matt 25.14-30 / Luke 19.11-27) being a striking example.

It is so often the Matthew version that is read, that the Lucan version which begins with ten servants who all receive one pound, and then later in the parable, there are just three servants. 

In the Lucan version they receive cities as their reward, but then Luke reverts to Matthew’s version “Take the pound from him and give it to him who has the ten pounds” although as Mark Goodacre points out, the man in Luke actually has ten cities now, so a pound extra is nothing!

Goodacre’s suggestion – “Luke has attempted to reframe the parable that he found in Matthew but his ambition, on this occasion, exceeds his capability. Editorial fatigue soon drags the plot of the parable back to Matthew” makes a lot of sense. The role of the writer editing and compiling the stories together (what is technically called “redaction criticism) must not be underestimated.

What are we to make of Jesus referring to both feeding accounts in Mark (8:19-20)? If the story received had Jesus only speaking about the feeding of the five thousand, it would look strange if the four thousand was not included. For whatever reason, the text could have been amended. It is certainly clear – as we see in the case of the Parable, that while the import was there, the Lukan version demonstrated an editorial change.

I have been collecting and collating stories of the German Occupation. These are remembrances of those who were alive, but youngsters at the time. I have no doubt that most of this is accurate, but some can be misremembered, conflated, or even be urban myths that were passed on by word of mouth.

Sometimes what is remembered is impossibly anachronistic. An account of seeing the movie “Mrs Miniver” (a 1942 patriotic war time British film) at the cinema during the Occupation is an example. It would not have happened. But post-war, it would have been one of the first films to be shown.

In the New Testament “Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me.” (Matthew 16:24). But what meaning had the cross before the crucifixion? It is more likely the words were “If anyone would come after me, let him deny himself and follow me.”, and the words about the cross were a later emendation.

Sometimes an event took place, but not on that date but a day or two later, and events have been conflated together. Listening to Churchill’s speech (broadcast in the Royal Square on May 8th) and seeing the “tommies” coming ashore and formal surrender (May 9th) are often conflated.

The dating of the Last Supper falls into this category. According to the Synoptic Gospels (Matthew, Mark, and Luke), the Last Supper was a Passover meal, celebrated on the evening of the 14th day of Nisan, which marked the beginning of Passover. However, the Gospel of John suggests that the Last Supper occurred before the official start of Passover, with Jesus being crucified on the day when the Passover lambs were traditionally slaughtered. There was certainly a supper, but the timing may be misremembered.

And some stories – such as the pig tucked up in a bed wearing Grannies bonnet have no firm historical evidence. It is more likely that the story is an urban myth of the kind which often emerges in times of hardship and oppression, and pokes fun at the enemy.

The story of the cursing of the fig tree, or the coin found in the fish, may well be this kind of story, but of course they are also invested with meaning, just as the parables are. Or they might be parables which lost their way in the telling, and became stories rather than parables. 

The coin in a fish also occurs in a number of other works, such as the “Life of Apollonius of Tyana” by Philostratus. In “The Arabian Nights, or One Thousand and One Nights”, there is a story where a fisherman catches a fish, and inside its belly, he finds a gem or coin of great value. But the New Testament accounts are invested with meaning and significance which exists regardless of the historicity of the story.

What we have are variants. This does not mean there is not a core of history behind them, but they are remembered history, and as with all remembrance, retelling, rewriting (and I have experience in reworking material when I write of events to make stories flow sequentially) there is room for variation. 

The Occupation stories I have been hearing have been told by those were there - often ages 5 to 10 in 1940, and 5 years older at Liberation. That's nearly 80 years ago, and yet the substance of the stories is clearly true. And those were significant years, incidents seared onto the memory. And these stories are not just autobiography, they are invested with significance, of a time of trials, and a glorious liberation. 

I tend to follow James D.G. Dunn in thinking the gospel narratives, clearly of great significance to the 12 disciples, would not be forgotten, would be just as significant years as not to be clouded by the passage of time.  A largely oral society would not need written texts, not until it was apparent that the generation of those who knew and remembered Jesus were being lost to martyrdom or old age. But that gap would not have been much more than 80 years, probably far less. There would be a similar pattern to that I have seen in stories of the Occupation, some misremembering, some anachronism, and even some kinds of urban myths (as detailed above). But I would opine that the hard core of the stories is trustworthy.

As C.S. Lewis says in “Fernseed and Elephants”, much of the gospel stories are clearly “reportage - though it may no doubt contain errors - pretty close up to the facts”. 

Creation

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An intermingling of creation stories with modern science in this poem. It was originally called "ruach", which is a Hebrew word which can mean wind, spirit, breath.

Creation

Into emptiness, the void, the great dark:
The light came, exploding from one spark;
Solar winds spread out across the space:
Stars and planets created from that trace;
After millennia, the dusts of cosmos roam,
I see formed, our sun, our earth, our home;

Drawn in gravity's well, from cosmic dust,

Born on the solar wind, the star born gust;
This winds blows, fierce and never tame:
And our earth is born in smoke and flame:
Formless, taking shape from tongues of fire,
Creating all we need, and all we will desire;
And then comets come, a rain of frozen ice:
Faith sees providence, unbelief a falling dice;
Ice melts, and a raging ocean ebbs and flows,
And over the waters, the wind still blows,
Breath of life, comes to the waters deep,
Come forth from water to land now creep:
The ancient ferns, insects in their flight:
In the beginning, the world of our delight.

1965 - 60 years ago - April Part 2

 

1965 - 60 years ago - April Part 2

19.—Cold north-westerly wind persists over the holiday; at the Jersey Drag Hunt and Chase Club point-to-point meeting at Les Landes a horse broke its leg and had to be destroyed; at the Bouley Bay hill limb nine new club records were established; the Jersey Athletic Club had their annual walking race from Swanson's Hotel, Esplanade, to Aubin and back, there being a record entry of 36.

20.—Pleading guilty to having broken into Les Touristes, King Street .42 March 21 and, to stealing watches to the value of £38, 24-year-old Joseph Derek Barton was sentenced to 12 months' imprisonment at the trial Court today.

21.—At a brief sitting of the Full Court sentence of death was passed by the Bailiff on 25-year-old London-born Richard Harding Murray Stableford after his counsel had renewed the plea of guilty, entered on April 9, to the murder by shooting of Patrick Conleth Wilkinson at Queen's Road Court in the early hours of .December 11 last year. Annual Admiralty inspection of the Sea Cadet Corps held at headquarters, Fort Regent.

22.—In the Junior Muratti played at Springfield Jersey regained the Inter-Insular Cup by defeating Guernsey 4—I. At The Track in Guernsey the Schoolboys' inter-insular for the “Star " Trophy resulted in a win for Jersey 1-0. Annual general meeting of local branch of the Navy League, the Jersey Unit of the Sea Cadet Corps being presented with their ninth efficiency burgee.

23.—The Bailiff and Mrs. Le Masurier guests of honour at official Dinner of the United Kingdom Commercial Travellers' Benefit Society, which is at present holding its 63rd annual grand meeting in the Island. The first cattle show of the year was held at Springfield today when the St. Helier Agricultural Society staged their annual event. Annual dinner of the Jersey Round Table, the Bailiff being principal guest. An action brought by Mr. P .J. G. Wallis against Mr. D. J. Taylor for breach of contract before the Royal Court ended with the Court reserving judgment.

29. In the Upton Park match played at Springfield, St. Martin's of Guernsey defeated Georgetown F.C. 3-1, a crowd of 3,000 attended. Sentence of nine months' imprisonment was imposed by the court on John Edward Currey for having received, hidden or withheld a wireless set stolen from a car. Western Three parish bull show held at. Manor Farm, St. Ouen. Sandhurst cadets and Jersey Sea and Marine Cadets combine in exercise "Island Grab”, helicopters taking part.

 

Sunday Reflections: Prayer in Tom Brown’s Schooldays

Prayer in Tom Brown’s Schooldays, the 1951 movie.

Tom Brown’s Schooldays has had a number of movie versions. 

Of them all, my favourite is the 1951 version. Robert Newton, as Headmaster Dr Thomas Arnold, manages to portray goodness in a subtle way – that’s very hard to do, and it shows what a good actor he was. 

Tom, played by John Howard Davies, is brave and kind, brave in standing up to the bully Flashman (who has previously tortured him brutally), kind in taking the young boy George Arthur under his wing when asked to by Dr Arnold. His best friend is Harry “Scud” East.

The film's exteriors were shot on location at Rugby School, giving the picture its strong flavour of authenticity.

Dr Arnold picks Tom to look after Arthur because he saw him at a distance, scared, lonely on his first day, shy to make friends, and he had gone to the chapel to pray (see photo above):

Dr Arnold: I debated some time before I chose you for the task. Do you remember the first day that you came here and you went into the chapel alone and you knelt down and prayed?
Tom: Yes, sir.
Dr Arnold: Well, that's just how young Arthur feels now.

Arthur’s father has died, and he is a lonely young and vulnerable young boy. Flashman tries to get him to act as a “fag” (servant) for him. Fagging was a traditional practice in British public schools and also at many other boarding schools, whereby younger pupils were required to act as personal servants to the eldest boys. 

However Tom cleverly manages to get another older boy (Diggs) whom they have befriended to pre-emptively take on Arthur as a “fag” while not actually asking him to do anything. Tom meanwhile reassures Arthur that he is not to worry; he is being protected from the bully.

[A bit of personal history, at secondary school, a clever but rather shy boy was moved up a class, and a small group of our friends, including me, were asked by a senior master to keep an eye on him, make him welcome, and ensure he wasn’t bullied. There was an attempt to bully him, but we put a stop to it, and made him part of our science minded group. So this resonates very strongly with me!]

Unlike the 1940 movie, which really does not address the religious impetus behind Dr Arnold’s reforming the school, this movie really puts it at the heart and centre. And a key component of this is how prayer forms part of the backbone of the story.

The film looks at prayer for the sick, unanswered prayer, and how one just prayer might make a difference.

Being well brought up, Tom says his prayers at night, but his friend does not, and we don’t at first know why:

Tom: Why don't you ever say your prayers, Scud?
Scud: Because I don't want to, that's why.
Tom: Don't you believe in God?
Scud: That's got nothing to do with it.

Later on we will find the reason, but this is a pointer to what is to come.

Out one day, the boys witness a fight between Flashman and a young local farmer (Ned Taylor) – Flashman has been making unwanted advances towards her, and has been warned to stay away. He has not, and they have a terrific fight which ends with Flashman being knocked into the fast flowing river. Taylor has left Flashman to his fate, so Tom, Scud and Arthur go to rescue him – even a Flashman, cruel and vicious though he is, cannot be left to drown.

They manage to get Flashman out, but are soaked in the process. Arthur catches a chill, which develops unto a fever, which is life threatening.

In the assembly, Dr Arnold says a public prayer for him which is very much both a prayer for healing and a prayer for acceptance of God’s mercy, whatever that might be:

Let us pray.
Almighty and ever-loving God, maker of mankind,
who dost correct those whom thou dost love
and chastise everyone whom thou dost receive,
we beseech thee to have mercy on this, thy servant,
visited with thine hand,
and to grant that he may take his sickness patiently
and recover his bodily health,
if it be thy gracious will.
And whensoever his soul shall depart from the body
it may be without spot presented unto thee.
Through Jesus Christ, our Lord... ..amen.

The boys whisper to each other, and there’s a degree of light humour within the gravity of the situation.

Boy1: He must be pretty sick for the Doctor to pray for him like that.
Boy2: It's practically a burial service.
Boy 1: Oh, shut up! It isn't! People pray for the sick lots of time. It's in the ordinary service.
Boy 2: Well, I'd feel jolly rum if I thought people were praying for ME!
Boy 1: Don't worry, nobody ever will. And if you snuffed it, the school would get a half holiday.

Although their code of honour prevents them from telling Dr Arnold about the altercation with Flashman, Tom approaches Dr Arnold after the service.

Dr Arnold: Yes, Brown?
Tom: Is he going to get well?
Dr Arnold: If it is God's will.
Tom: It's all my fault.
Dr Arnold: Arthur doesn't think so. He begged me to let you see him. If it were possible, I would.
Tom: Is there anything I can do, sir?
Dr Arnold: You can pray for him.

Tom has shown – in his kindness in protecting Arthur, in his courage fighting Flashman, that he can act when action is needed, but this narrative tells us that when no other action will help, prayer is the one action left. Sometimes that is all we can do. 

Later, Tom discusses prayer with Scud:

Tom: But supposing Arthur doesn't get well?
Scud: It's just hard lines, that's all. We all have to die sometime.
Tom: Would you like to?
Scud: I wouldn't sit up and howl about it and expect everyone to go around praying for me. That's one thing that's certain.
Tom: Doesn't your mother want you to pray?
Scud: You leave my mother out of this! She's all right. There's nothing wrong with my mother!
Tom: I didn't say there was.
Scud: She went away because she was unhappy, not because she didn't care about... Go away and leave me alone, will you?
Tom: Yes, all right, if you want me to. I still think it would help if we said our prayers.
Scud: I once prayed for my mother to come back home. But she never came. There's no-one listening to you when you pray. There's no-one there.
Tom: Go back to bed. Arthur will be all right. Stop worrying.
Boys: Goodnight. Goodnight.

And now we have the truth of why Scud does not pray. His mother leaving the home- we are never told why – was heart-breaking to Scud when he was younger, and he prayed but nothing happened, so he has given up on prayer and developed a hard protective shell where that is concerned.

C.S. Lewis, in real life, prayed for his mother when he was very young, and she was dying of cancer. She died, and that was the trigger which caused him to lose his faith. 

But now Tom looks from his bed and sees Scud is kneeling by his bed, now praying, after all.

Morning comes and Tom asks a college porter of any news:

Porter: Yes, Master Brown?
Tom: Have you heard how Arthur is this morning?
Porter: No, I ain't. That Dr Bates is still up there with him, been there all along, since midnight last night. And Dr Arnold, he ain't been to bed yet neither. And no-one's allowed near, nor in nor out. But I'll let you know as soon as I hear word.
Scud: I told you it wouldn't do any good. There's no-one listening to you when you pray.

The boys are summoned to Dr Arnold’s study where Flashman is standing. He gives his account of how they were fooling around and pushed Arthur in the water, and he rescued them. The boys say nothing, they will not betray the school code. But then Dr Arnold calls the farmer Ned Taylor in from the other room, and the true story comes out. Flashman’s lies are exposed, and he is sent way to gather his belongings and leave, expelled in disgrace.

After he has gone, Dr Arnold calls Tom and Scud to follow him to another room, where Mrs Arthur is waiting for them.

Dr Arnold: Mrs Arthur, this is Brown and this is East. (to Tom and Scud) This is Arthur's mother. She wished to meet you both.
Tom: How do you, ma'am?
Scud: How do you do, ma'am?
Mrs Arthur: How do you do, Tom?
Mrs Arthur: How do you do, Scud?

Mrs Arthur: My son insisted on my seeing you and I wanted to see you on my own account... to thank you.
Tom: To thank us?
Mrs Arthur: Last night, we thought my son was going to die but he's begun to get well. It was because he had something to live for, something he never had before he came here, something he lost when his father died...companionship and the protection that you've given him. He said I had to come and see you as soon as I could to say that he'll soon be up and about again. He wanted me to thank you for being with him all last night. Both of you.
Tom: What did he mean by that?
Mrs Arthur: He said that he fell into a sleep... and didn't want to wake up. And then you and Scud came to him and called him back.
Tom: We did? Then he's going to be all right?
Mrs Arthur: The doctor says the crisis is past and he'll mend steadily from now on.
Scud: Then there was someone there all the time.
Tom: He means when he prayed last night.
Mrs Arthur: Yes, there was someone there. He heard and answered. It must have been the one prayer He was waiting for.

Now as we all know, and as we see through Scud with his own mother, not all prayers are answered, and when it comes to healing the sick, as an example here, Dr Arnold’s prayer mirrors that of Gethsemane – “Let thy will be done”.

Yet this story, as it unfolds, also shows us how it may be presumptive to just write off prayer, to take it that no one is listening. Sometimes prayer is answered, and it may be that sometimes, our prayer is that one prayer that is needed.

Listening

Listening

I hear a voice that calls "be kind"
"And caring be your ways"
"Compassion, care and always mind"
"In purer life your service find"
This is the call that stays

This is the call that must be heard
Like a wave upon the sea
The lovely calling of sea bird
Listen now and hear the word
The word that sets us free

The dappled sunlight in the tree
The sun on hills above
So full glorious, this vision free
An opening to eternity
A word calls out in love

The sacred place in quietness
Where all our strivings cease;
And letting go of strain and stress
And let reflected glory bless
A word that brings us peace

In praise and prayer be our desire
The singing of this psalm
This is the still point we require
After earthquakes, storms, and fire
Comes quiet voice of calm

1965 - 60 years ago - April Part 1

1965 - 60 years ago - April Part 1

1.—Annual dinner of St. Brelade's Municipality, the Bailiff being the principal guest.

2.—Prison sentences of twelve and nine months respectively were imposed on Hugh Joseph Hardy and David Kelly at the Royal Court today for breaking in and larceny in St. Brelade and St. Helier.--The Jersey Debating Club's last session of the season, the subject being of a facetious nature.

5.—Fog hits Jersey Airport on the first big weekend of the year and among the thousands of travellers whose flights were either cancelled or delayed were beat the Budget " honeymoon couples from the mainland.—Presented to the Island by the men of the Trees, a tree commonly known as the Giant Redwood of America, planted by the Bailiff in the Howard Davis Park in memory of Sir Winston Churchill.

6,—First of the annual Honeymoon Ball inaugurated by the Tourism Committee held at West Park Pavilion, more than 250 newly-married couples attending. The Jersey Festival Choir perform Bach's “St.; Matthew Passion" at Wesley Grove Church, they being conducted by Sir Thomas Armstrong, Principal of the Royal Academy of Music.

7.—A woman's face, arms and body were badly burned just before a.m. today when there was an explosion aboard her houseboat, the Elizabeth, berthed in St. Aubin's Harbour.

8.—Inquests on the victims of two gassing tragedies were held at the, Hospital yesterday, the first being on the body of 81-year-old Mr. Michael Butler, found dead in his room at 10 Hilgrove Street, a verdict of accidental gassing being recorded; in the second, on 69-year-old Mrs Violet Dorothy Bretel, found dead in the kitchen of her home in Richmond Road, a verdict of suicide by gassing returned. In the semi-final game of the Muratti played at Springfield between Jersey and Alderney, the home team gained an easy win by 8-0. St. Saviour's Municipal Ball held at West Park Pavilion, His Excellency the Lieut.-Governor and. Lady Villiers being among the principal guests.

9.—A plea of guilty to the charge of murder was entered on behalf of 25-year-old Richard Harding Murray Stableford at the Royal Court today and accused was sent before the Full Court for sentence.

10.----The Royal Court sat specially this morning to deal with 14 school boys, aged between 13 and 15, who appeared various charges of breaking and entering and larceny over a period from January, 1964, to January 1965, various terms of probation being imposed. Chamber of Commerce] annual dinner held at the Grand Hotel. The Winston Churchill Memorial Appeal Fund sponsored by "The Evening Post” closed today with the total at £9,101 10s. 6d.

12.—An application made on. behalf of Ernest George Moody for leave to appeal to the Superior Number against a nine months sentence was dismissed today by the Bailiff, who was sitting as the sole judge in the first public sitting of the new Court of Appeal in the Island.

14.—Jersey's “splendid contribution” to the Sir Winston Churchill Memorial Fund -cheques totalling £9,101 19s. 6d. the donations of the people of Jersey, were handed to Lord Alexander of Tunis. the chairman of the fund, in London today by Mr. A. G. Harrison, C.B.E., managing tutor of “The Evening Post ", organizers of the appeal.

15.—Twenty-six people were killed when a Dakota of British United Airways crashed in dense fog in a field near the Airport yesterday evening at 7 o'clock ; the. 22-year-old air hostess, a French girl who sustained, two broken legs, was the only survivor among the 23 passengers And crew of four on board. Nine Channel Islanders were among the victims, the majority being French, Italian and. Portuguese workers arriving for the season.

17.—The inquest on the 26 victims of the air disaster at St. Peter opened at the General Hospital today and was adjourned after evidence identification had been given.