Graveyards of the Mind: A Samhain Story

Graveyards of the Mind: A Samhain Story

The veil was thin that night.

She walked alone beneath the ash trees, their branches bare and whispering. The air held the scent of peat smoke and damp earth, and somewhere beyond the hedgerow, a bonfire crackled—its flames licking the sky like tongues of memory.

It was Samhain, the hinge of the year. The time when the living remembered the dead, and the dead remembered the living.

She carried no lantern. Only a bundle of votive offerings: a lock of hair, a folded letter, a shard of broken pottery. Each one a fragment of love, of loss, of promises made and never kept.

At the edge of the field stood the dolmen—the ancient stones, hunched like elders in council. She knelt before them, placing her offerings in the hollow where rain pooled and moss grew thick. Her breath rose in clouds. Her heart beat like a drum.

“Bone of my bone,” she whispered. “Joy and sorrow both. I remember.”

The wind stirred. Shadows gathered. And from the dark came the flicker of second sight.

She saw them—not as ghosts, but as echoes. Her grandmother, weaving by firelight. Her brother, laughing in the surf. A lover, long gone, eyes full of apology. They did not speak. They did not need to.

She wept - not from fear, but from recognition. The ache of parting, the cost of love. And as her tears fell, she lit a candle and placed it among the stones.

The flame danced. The veil shimmered. And something lifted.

Not the grief. That would remain. But the fear - the fear of forgetting, of being forgotten.

She stood, lighter now. The bonfire still burned in the distance, and the stars blinked overhead like ancestral eyes.

She walked home slowly, through the graveyards of the mind, knowing she was not alone.

Visitors Guide to The Channel Islands 1967 - Eating Out - Part 2

ROTISSERIE DU GRAND HOTEL

Grand Hotel, St. Helier. Tel. Central 22301— opposite West Park Pavilion.

Manager: Mr. L. L. Sangan, F.H.C.I. Chef: Hans Kleis (Continental-trained and experienced in the leading hotels in Germany, Switzerland, England and the West Indies. He has been at the Grand for five years).

Continental dishes—with specialities varying from week to week--are offered in a freshly-decorated dining room. The emphasis in decor is on the contrast in texture of natural materials, wood, copper, jute cloth and brickwork against sharp colours. The theme is based on copper sculptured murals, which in turn are based on the Tassily Frescoes.

Lunch: 12.45-2.30 p.m. Dinner: 7-11 p.m. on Monday, Wednesday and Friday, and until midnight the other days of the week when dinner dances are held.

MARINA GRILL
Portelet. Tel. 42561.

Proprietor. Mr. Clement Faria. Chef: Antonio.
Head Waiter: Bruno.

A Continental atmosphere with a superb view of the south coast of the Island greets diners at the Marina Grill. A first-class international cuisine is available, with such specialities as Mignonettes des Gourmets and Shish Kebab. Mr. Faria was, until this year, the chef at another leading restaurant in the Island, and he is now assisted in attending to customers by his attractive Dutch-born wife, Joke.

Lunch: 12.30-3 p.m. Dinner: 7-11 p.m.

WOODVILLE

St. Saviour's Road, St. Helier. Tel. 21212. Manager: Mr. Ismo Brogi.

Chef: Hans Kubert (a German with wide Continental experience).
Head Waiter: Giacomo Pini.

English and Continental meals are served in an intimate Spanish-styled restaurant. A favourite dish amongst Island diners is the Black Forest Cake. An international range of wines are available from the cellar, and each night there is dancing to the Sophisticats.

Prices are exceptionally reasonable—lunch 12s.6d. and dinner 15s.6d.

Lunch: 12.45-2 p.m. Dinner 7-9 p.m.

THE OLD COURT HOUSE

St. Aubin. Tel. 41156 Proprietor: Ronnie Ronald.

Chef: Antonio Correia (who has been at the Old Court House for seven years.).
Head Waiter: Rino.

Silver candelabras fitted with red candles on each table do much towards creating the intimate atmosphere for which this restaurant is famed. Alongside St. Aubin's Harbour, the restaurant offers a very wide range of Continental dishes and an excellent selection of sea food. There is also an extensive wine list.

Lunch: 1-2. p.m. Dinner: 7 p.m.-midnight.

St. Brelade's Bay Hotel, St. Brelade. Tel. 43281.
Proprietor: D. J. Brecknell.
Chef: A. Steigenberger (he has been with the hotel for eight years).
Head Waiter: Darco Calanchi.

After dining in the hotel restaurant with its French cooking and wide range of wines, diners are recommended to move through to The Bay, Jersey's smartest night-spot and home of the "In-crowd." Swinging music is provided in the club—open from 8.30 to midnight—by The Soul-Cousins.

* THE SWIMMING POOL—where we offer membership facilities.

Open from 8 a.m.-11 p.m. May to October. Heated to a delightful 70 degrees.
Cocktail Bar with Waiter Service.
Adequate changing facilities.
Supervised by a professional life-guard. Apply for membership.

THE STEAK HOUSE
Charing Cross. Tel. 30886.

Manager: Karl Heinz.
Head Waiter: Franco Ghatti.

Olde-worlde surroundings in the heart of town and a wide range of Continental foods—with the emphasis on steaks—are available at The Steak House. This year a new cold buffet and grill have been added to the excellent facilities which include selecting one's own steak by weight and having it cooked on an open charcoal grill. A new wine list has also been prepared, and diners can choose from 41 different wines.

Lunch: 12.30-3 p.m. Dinner: 6 p.m.-midnight and 1 a.m.

Inflationary Feedback on the DFDS Flat Rate

Inflationary Feedback on the DFDS Flat Rate

The JEP Reports that: “THE government’s deal with DFDS has been published – which reveals that the fee the ferry operator must pay for its exclusivity is performance related, mean average fares are capped, and prices can only go up by inflation, except under exceptional circumstances.”

Minister Kirsten Morel was very pleased about this. Examining the redacted agreement, I note that Clause 20 and Schedule 3 of the DFDS–Jersey concession agreement establish a flat-rate freight pricing model, define inflation-linked adjustments, and outline how DFDS sets and reviews its charges. These sections are central to understanding the cost implications for retailers and consumers.

Clause 20 governs how DFDS sets prices for its ferry services. Key points include:

- Flat-Rate Charges: DFDS applies a fixed price per lane metre for freight - £56 for standard freight and £45 for non-time-sensitive goods.
- No Volume Discounts: Unlike the previous Condor model, DFDS does not offer bulk shipping incentives. All customers pay the same rate per unit of space, regardless of shipment size.
- Transparency and Review: DFDS must publish its pricing structure and notify the Island Authority of any proposed changes. However, the clause does not require approval for price changes unless they breach performance or inflation caps.

Also important is Schedule 3 – Pricing and Mean Average Pricing. This schedule expands on Clause 20 with technical details:

- Mean Average Pricing: DFDS must ensure that the average fare across all bookings remains within a defined range, preventing excessive price hikes.
- Inflation Adjustment Formula: Prices may be adjusted annually based on a weighted blend of:
        - 50% UK Consumer Prices Index (CPI)
        - 50% Jersey Retail Price Index excluding mortgage interest (RPIX)

- If inflation is negative, the adjustment is capped at zero - no price reductions required.

What are the immediate implications for Jersey

- Loss of Economies of Scale: Retailers who previously paid less per unit for larger shipments now face uniform charges, eroding margins. Morrisons reported a 6.1% cost increase within five months of implementation.

- Price Inflation Risk: Higher freight costs may be passed on to consumers, especially for food and household essentials.

The Inflationary Feedback Loop

The Minister argues the flat rate improves transparency and fairness, and importantly is fixed to rises no higher than the RPI (as per the calculation details above). However because the flat rate is linked to RPI there is a feedback loop which he does not mention.

Recent statistics on the RPI show a local rise in inflation. It should be noted that food and non-alcoholic beverages account for approximately 11.6% of Jersey’s RPI basket as of the 2024 update. This makes it one of the most influential categories in measuring inflation and cost-of-living changes on the island.

Now freight costs directly affect food prices, especially in Jersey where most food is imported. So if DFDS’s flat-rate model raises food import costs, it can disproportionately impact the RPI due to food’s high weighting. And since DFDS freight rates are partly indexed to Jersey RPIX, this creates a self-reinforcing loop:

Higher freight flat rate → higher food prices → higher RPI → higher freight flat rate again.

This is part of the equation which has not been made public in all the hype by the Minister over the advantages of having a flat rate limited to RPI. This means that there are two key factors at play:

- Structural Inflation Risk: The model embeds a self-reinforcing mechanism that could drive cost-of-living inflation, especially in an import-reliant island economy.
- No Downward Adjustment: If inflation turns negative, the agreement caps reductions at zero—freight rates don’t fall.

So if Jersey RPI rises sharply due to local food inflation (e.g. from freight costs), but UK CPI remains lower, the overall increase in DFDS rates is dampened. But this is only a partial break. Jersey RPI is more sensitive to local food and freight costs, so it captures the inflationary impact of the flat rate more directly. Also the formula doesn’t include a cap or smoothing mechanism, so even modest UK CPI increases can still allow for significant freight rate hikes when combined with rising Jersey RPI.

An example:

Let’s say:
Jersey RPI rises 6% (due to food and freight)
UK CPI rises 3%

Then the freight rate increase would be:
(0.5 x 6%)+(0.5 x 3%) = 4.5%

So the UK CPI tempers the increase—but not enough to break the feedback loop if Jersey’s inflation is being driven by the freight system itself.

In conclusion

A flat rate mechanism can lead to less rises than, for instance, the large price rise created by Condor in one year, but to say that it is capped by RPI is disingenuous as this ignores the effect of an inflationary feedback loop.

Also to consider...

What about exceptional circumstances - DFDS can formally propose a pricing variation if operating conditions change materially. In a future blog, I will consider what would count as this kind of change, and the mechanisms in the agreement which come into play.

And finally... the agreement was published as a scanned and unsearchable PDF. Publishing a redacted agreement may be transparent, but it is not really as helpful as it could be. 

Christianity in Action: Lesson 6: Humility Shown in our Treatment of Strangers and Foreigners

Christianity in Action: Lesson 6: Humility Shown in our Treatment of Strangers and Foreigners
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 FIRST SUNDAY AFTER EPIPHANY.

PASSAGE TO BE READ : St. Matthew ii. 1-15.

TEXT TO BE LEARNT: “God hath made of one blood all nations of men for to dwell on all the face of the earth “(Acts xvii. 26).

HYMNS: “As with gladness men of old " and " Jesus shall reign."

COLLECTS for Palm Sunday and Ninth Sunday after Trinity.

AIM: To lead the class to think in a friendly way of foreign nations and to support foreign missions.

1 PRIDE OF RACE.

(a) Last week we spoke of Humility. For three weeks we will see some ways in which this Christian virtue improves the character. One common form of Pride is Race Pride. Patriotism is good. If a boy said he loved the women of Timbuctoo as much as he loved his own mother, he would be talking nonsense. If he said that he loved Brazil as much as he loved England, he would be talking nonsense also. It is natural to love best the country that we know best, the country that produced us. But, if we get rude and contemptuous to foreigners, and treat them as though they were inferiors, this is a most objectionable form of conceit.

(b) Punch had a picture of two village louts watching a passer-by. This was their conversation : " Who is that ? " " A stranger." " Then heave half a brick at him." Why should they want to treat him badly just because he was a stranger ? Yet most races have felt the temptation to do this.

(c) The ancient Greeks called all foreigners “Barbarians." Whether they were speaking of educated Egyptians or conquering Romans or savage negroes, it made no difference. If they were not Greeks, they were barbarians.

(d) The Eskimo say that first God made a white man, but He was not satisfied. So He tried again, and made a perfect man, and this perfect race is the Eskimo.

(e) Illinois is one of the states of the United States. This is the Indian word for " Man." The Red Indians of that district used to regard all other tribes as animals. They themselves were the only true " Men."

(f) The Chinese till quite recent times spoke of all other nations as " Foreign Devils," and were prepared to murder foreigners on the smallest excuse.

(g) The Jews were often the worst offenders in this respect. They despised and hated Gentiles. One of their famous Rabbis taught : " The best of snakes ought to have its head smashed. The best among Gentiles deserves to be killed " (Simon ben Yohai).

II. THE OLD TESTAMENT AND THE FOREIGNER.

(a) Yet many of the stories in their Old Testament were written to rebuke this spirit. In the Wilderness Moses married a “Cushitic woman “(Num. xii. 1). Now, the Cushites were Ethiopians, and the Ethiopians were negroes. (The word Cush means " black.") Miriam, Moses' sister, strongly objected to a negress as her sister-in-law. She took Aaron with her, and began to scold Moses violently. But God showed that He had no objection to Moses' black wife, for Miriam was punished by being struck with leprosy.

(b) In the Wilderness two brothers came to join the Israelites. They were Kenezites (Joshua xiv. 14), and the Kenezites were a clan of the Edomites (Gen. xxxvi. 40). They did not get much of a welcome. The Israelites called the elder brother Caleb, which means Dog. Yet Caleb rose to be one of their leaders. He and Joshua were the only two spies who were faithful. When the land was conquered, he was given the country around Hebron, and his descendants became one of the chief clans of the tribe of Judah: so a large section of the leading tribe were not Jews but Edomites. Othniel, the other brother, became the first Judge.

(c) A better known story is the story of Jonah. God called him to go and preach to the heathen city of Nineveh, the capital of Assyria. But Jews hated Assyrians, and were often at war with them ; so to escape this call Jonah pretended that he had urgent business in the opposite direction, and took ship for Spain (Tarshish). When the great storm turned him back, and he had to go after all, he just marched through the streets shouting that Nineveh would be destroyed; and, when the Ninevites repented, and God pardoned them, he was furiously angry, and he said: “I do well to be angry even unto death." But the prophet who tells us this story (the Book of Jonah comes among the Minor Prophets) makes us feel all through how wrong Jonah's attitude was. The story was his way of teaching the Jews that they must not hate foreigners, but do all that they could to help them.

d) In the Jewish Law-book there stood the very clear command : " God loveth the stranger. Love ye therefore the stranger, for ye were strangers in the land of Egypt."

III. THE NEW TESTAMENT AND THE FOREIGNER.

(a) When we turn to the New Testament, we find it full of the teaching of Christ, Who came to be “a Light to lighteth the Gentiles." In the very first chapter St. Matthew goes out of his way to show that our Lord had foreign blood in His veins. In the list of His ancestors he only mentions four women, but two of these are foreigners, belonging to nations whom the Jews specially hated—Rahab, the Canaanite woman who hid the spies in Jericho, and Ruth, the Moabitess.

(b) In the second chapter we reach the Epiphany story. Christmas was past. Joseph had found a house for Mary and her Baby. One night there came a knock at the door. Mary opened it, and found a group of dark-skinned foreigners who asked if they might come in to see her little Child. They were Magi, Wise Men who thought they could read messages in the stars. In their distant home in the Far East they had seen a star, which seemed to them to mean that a wonderful King had been born in Palestine. They had saddled their camels, and travelled for months, and now had arrived. Did Mary slam the door in their faces ? Did she say that she was not going to have any nasty foreigners in her house ? No. She welcomed them in, and the Baby Christ stretched out His Hands to greet them. Read Passage. Notice the other name for Epiphany in the Prayer Book—" the Manifestation of Christ to the Gentiles." Later tradition made one of the Magi a European, one a Negro, and one an Asiatic, to picture all races meeting round our Lord's cradle.

(c) Later in the New Testament we find a big struggle going on. The first Christians were all Jews, for our Lord spent His life in Palestine, and, when the Church began to spread through the world, some of these Jewish Christians said, " We are not going to have any foreigners in our Church." But St. Paul withstood them. Quote text. Christ had said, " Make disciples of all the nations " (St. Matt. xxviii. 19). And St. Paul was so clearly right that in later years the Church took as its name the Catholic Church, which means the Church for every nation.

IV. OUR DUTY TO THE FOREIGNER.

(a) Let us now learn three practical duties. Be courteous to Foreigners. When Edward VII visited Italy, he greatly

pleased the Italians by a little act of courtesy. The carpet laid down from the yacht to his carriage was not long enough. There was a nasty patch of mud in which the King would have to tread. A harbour official covered it with an Italian flag. When the King saw it, he stepped on one side into the mud, and saluted the flag. He would not hurt the feelings of the Italians by treading on their national colours.

(b) Be friendly to Foreigners. In 1920 the Boy Scouts held what they called a Jamboree in London. Ten thousand scouts were there from twenty-five different nations. There were Scouts from Denmark, Spain and China, Chile, Persia and Japan, Holland, Hawaii and Honolulu. They lived together in a great Camp in Richmond Park. Did they quarrel because they belonged to different nations ? No ; they were the best of friends. " Every scout a brother " was their motto. The same year a much more important meeting was held in Paris to form the League of Nations. There had been plenty of national Parliaments, but now there was to be one Parliament of all the nations, meeting at Geneva. There in a big house facing the snow mountains officials are working every day. to help all nations to understand each other better, to smooth away causes of quarrel, to prevent war. The League wants all nations to be like the Scouts in Richmond Park.

(c) Be ready to help Foreigners. The Foreign Missionary movement is the finest thing that England has ever done to help other nations. Think of the thousands of English men and women who have left home, and gone to live among Negroes and Chinamen and Red Indians, to open schools and hospitals, to lead them away from cruel customs, to teach them how to be better men and women. Two hundred years ago there lived in Germany a boy named Nicolaus Zinzendorf. Some boys are fond of forming gangs, and Nicolaus formed his playmates into a society. They said, " A society must have a name," and they called theirs The Order of the Grain of Mustard Seed, for they said, " Though we are small now, we hope to grow very big, and Christ said, A grain of mustard seed is the least of all seeds, but it becometh a tree." Next they said, " We must have a pledge," and at last they chose, " Members of our Society promise to love the whole human race." Then came the question, " What shall we do ? " Nicolaus said, " If we love the whole human race, let us collect money for the missionaries." It was a splendid answer. The Order of the Grain of Mustard Seed became the first Children's Missionary League on record.

A Reflection on All Souls

As we approach, All Souls, a reflection on what the evening service has meant to me, looking back at past years. I have usually had three names to remember, my father, my lover, and her mother, all of whose funerals are still even now sharp in my mind. This year my uncle also died, and there are four.

All Souls: A Reflection on Light, Memory, and Communion

All Souls has always felt to me like a threshold - a moment when the veil between past and present thins, and we gather not merely to remember, but to participate in a sacred act of communal memory.

It is not just a date in the liturgical calendar. It is a procession of love and grief, a shared offering that binds us across generations. The calling of names, one by one, and the lighting of candles by those who step forward - these are not gestures of performance, but acts of presence. Each name spoken aloud becomes a thread in the tapestry of our parish story. Each flame, lit by each individual's hands, rises as a prayer - not only to God, but to the hearts of those around us.

There is something profoundly healing in this shared ritual. To stand beside others as they name their dead is to be reminded that mourning is not solitary, and that the Church - at its best - is a place where memory is held with reverence, not rationed.

In a time when simplification and streamlining are often seen as virtues, I find myself wondering whether peace is truly found in efficiency. Perhaps, in this context, peace is found in presence - in the slow, deliberate act of remembering together. In the dignity of participation.

All Souls invites us to be companions in memory. It asks us to hold space for one another’s grief, and to kindle light not only for those we’ve lost, but for those still walking beside us. It is a liturgy of love, and I hope we continue to honour it with the fullness of our hearts and the quiet courage of our hands.

 

More Short Stories: Revive. Reclaim. Rejoice!

Revive. Reclaim. Rejoice!

It was a tranquil Sunday Morning in Basingstoke

The bells of St Michael’s rang out across the quiet streets of Basingstoke, their peal slicing through the drizzle like a summons. Inside the church, the usual hum of preparation was replaced by a strange tension. The vicar, Margaret, stood by the font, watching as a group of unfamiliar young men and women filed in, all wearing matching navy hoodies emblazoned with “HFA Revival Team.”

They moved with purpose - setting up speakers, rearranging chairs, unfurling banners that read “Encounter Jesus Today!” Margaret had received the email two weeks ago: a “partnering opportunity” with Holy Fire St Aldhelm’s outreach squad. She’d agreed, cautiously. St Michael’s was struggling. Attendance had dwindled. The PCC was restless. And she was tired.

But now, watching the God Squad take over the sanctuary, she felt something tighten in her chest.

By 10:30, the nave was transformed. The altar had been pushed aside. A stage of sorts had emerged, complete with LED lights and a smoke machine. Margaret stood at the back, clutching her service sheet like a relic. The regulars trickled in - Mrs. Dalloway with her cane, the Thompsons with their squirming twins, and old George, who hadn’t missed a Sunday in forty years.

They looked bewildered.

The service began with a blast of synth-pop worship. The God Squad leapt and swayed, arms raised, eyes closed. A young man named Josh took the mic. “We’re here to bring revival!” he shouted. “To awaken the sleeping church!”

Margaret flinched.

Josh launched into a sermon about spiritual warfare, about reclaiming territory from the enemy. He spoke of demons, of deliverance, of the fire of God. The regulars sat frozen. George leaned toward Margaret and whispered, “Is this still Anglican?”

She didn’t answer.

Then came the ministry time. The God Squad fanned out, laying hands on anyone who didn’t move fast enough. One woman sobbed. Another collapsed. A teenager screamed. Josh declared, “The Spirit is moving!”

Margaret stepped forward. “I think we need to pause,” she said, voice firm.

Josh turned, smiling. “Don’t quench the Spirit, Reverend.”

“I’m not,” she replied. “I’m shepherding my flock.”

There was a beat of silence. Then Josh nodded, stepping back. The music faded. The smoke machine hissed one last breath.

Margaret walked to the front. She looked out at her congregation - bewildered, shaken, some tearful. She took a breath.

“This church has stood for centuries,” she said. “It has weathered war, plague, and reform. It has baptized generations, buried the beloved, and broken bread in quiet faith. Revival is welcome. But it must come with gentleness. With listening. With love.”

She paused.

“Today, we were guests in our own home. That cannot be.”

The God Squad packed up quickly. No one spoke. Josh offered a handshake. Margaret took it, but her eyes were distant.

After they left, the congregation lingered. George made tea. Mrs. Dalloway patted Margaret’s hand. The Thompsons helped stack chairs. There was no music, no fire, no spectacle. Just quiet presence.

Margaret sat in the chancel, alone. Rain tapped the stained glass. She closed her eyes.

She didn’t know what revival looked like anymore. But she knew it had to begin with trust. With rootedness. With the slow, aching work of love.

And maybe, just maybe, with silence.

A Short Story: The Masks of Mr. Ellory

The Masks of Mr. Ellory

Mr. Ellory was the sort of man people trusted. He wore navy suits and spoke in measured tones. His desk was always tidy, his calendar colour-coded. At meetings, he nodded thoughtfully, offered sensible advice, and never raised his voice. “Cool, calm, collective,” his supervisor once said. “A model of rationality.”

No one saw the boiling seas beneath.

Each morning, Ellory shaved with precision, smoothing his jaw line like a sculptor. He chose his tie carefully - never too bold, never too dull. He rehearsed his smile in the mirror, adjusting it until it looked just right. Then he stepped into the world, masked and ready.

At work, he was efficient. He filed reports, answered emails, and mediated disputes. He laughed politely at jokes. He remembered birthdays. He never forgot a name.

But inside, the storm raged.

He heard voices sometimes - not loud, not clear, but persistent. They whispered doubts, spun theories. Was the intern watching him? Had the manager changed the tone of her emails? Was the coffee machine tracking his choices?

He dismissed them. He was sensible. Rational. He had common sense.

Until the day he forgot his umbrella.

It was raining - hard. He stood outside the office, drenched, staring at the sky. Something cracked. Not loudly. Just a hairline fracture.

He didn’t go home.

Instead, he wandered the city, coat soaked, shoes squelching. He passed cafés, bookstores, and parks. He saw people laughing, arguing, and embracing. All wearing masks. All pretending.

He ended up at a small bar. Dim lights. Quiet music. He ordered a drink. Then another. Then another.

A woman sat beside him. She wore a red scarf and smelled of lavender. “Rough day?” she asked.

Ellory looked at her. Really looked. “Do you ever feel like you’re not real?” he said.

She blinked. “What?”

“Like you’re just a collection of appearances. Like there’s something underneath - something dark. Something no one wants to see.”

She smiled nervously. “I think you’ve had enough.”

He laughed. It was not polite.

He left the bar and walked until dawn. His suit was ruined. His tie hung loose. His mask had slipped.

The next day, he returned to work. No one mentioned his absence. No one asked about the stains on his shirt. He smiled. He nodded. He filed reports.

But something had changed.

He no longer rehearsed his smile. He no longer chose his tie. He no longer believed in the masks.

And when he looked in the mirror, he saw not Mr. Ellory, the rational man.

He saw the madness.

And he did not look away.

Sunday Sermons - Old Wine, New Joy: Tradition and Transformation

Old Wine, New Joy: Tradition and Transformation
Texts: Luke 5:33–39; John 2:1–11
Transcribed from “Sermons Old and New” By Charles Bartham

There’s a quiet wisdom in wine. It doesn’t rush. It deepens with age. It carries memory in its body - sunlight, soil, season, and care. In the ancient world, as today, aged wine was prized not just for its taste but for its story. It was a symbol of maturity, of patience, of something that had been lovingly tended and allowed to become what it was meant to be. Jesus knew this. So did his listeners. And when he said, “No one after drinking old wine desires new, for they say, ‘The old is better,’” he wasn’t being ironic. He was speaking truth.

In Luke’s Gospel, Jesus uses the image of wine and wineskins to speak about change. New wine needs new containers - structures that can stretch and grow. But then he adds a line that only Luke includes: “The old is better.” It’s a curious addition, especially when compared with Matthew and Mark, who stop short of this proverb. Luke seems to be saying something more. He’s not rejecting the new, but he’s honouring the old. He’s reminding us that tradition, like aged wine, has value - not just because it’s familiar, but because it’s seasoned, tested, and rich.

In John’s Gospel, we find another story about wine. At a wedding in Cana, the wine runs out. The feast falters. And Jesus provides more - miraculously. But not just more. Better. The steward is astonished: “Everyone serves the good wine first, and then the inferior wine after the guests have become drunk. But you have kept the good wine until now.” Again, we see a reversal of expectation. The best comes last. The new wine Jesus provides is not merely fresh - it is of superior quality. And though the text doesn’t specify its age, the implication is clear: this wine is better than what came before.

Taken together, these two passages offer a profound reflection on tradition and transformation. Luke cautions against discarding the old too quickly. John celebrates the surprise of new abundance. Neither passage asks us to choose one over the other. Instead, they invite us to discern - to ask not simply what is old or new, but what is good. What deepens joy, communion, and grace.

This is a timely word for any parish navigating change. In our worship, our community life, our spiritual rhythms, we are often faced with choices between old and new. Do we keep the hymns that have carried generations, or do we make space for new songs? Do we hold fast to familiar liturgies, or do we explore fresh expressions of prayer? Do we cherish long-standing relationships and practices, even as new members bring fresh energy and insight? These are not easy questions. But Luke and John remind us that the answer is not found in novelty or nostalgia alone. It is found in discernment - in tasting and seeing what is good.

So let us be a parish that knows the taste of time. Let us honour the old without clinging to it. Let us welcome the new without rushing past wisdom. Let us trust Christ to pour what is good - at the right time, in the right vessel. And when the wine runs low, may we remember: he has kept the good wine until now.

Amen.

The Sunday Archive: The Pilot, July 1997 - Part 1

The Sunday Archive: The Pilot, July 1997 - Part 1

THE DEAN'S LETTER

WHEN the Church of England was going through a bad patch in the early 18th century it decided to invest, to budget for growth. They opened theological colleges and looked for new men to be trained as clergy. They built new churches in the newly developing suburbs of the major towns. Here in Jersey, rather than whine about the state of affairs, they built what we now call the District churches. They invested in more clergy to serve the growing number of residents; and finally, in the 1860s, embarked on an ambitious plan of renovation at the Town Church which had fallen into a terrible state of disrepair.

At the meeting of the Ecclesiastical Court to swear-in the Churchwardens and Almoners I warned them that, over the next few months, they would frequently hear two words: "confidence" and "commitment." Our Bishop is determined to lead the Church forward. Throughout this summer he is visiting all the Deaneries to discuss the draft of a policy document, the Diocesan Strategy. In this Deanery we will get the chance to hear about it in September and contribute to it — if there is anything left to be said! Then, in October, the Diocesan Synod should approve the final document and order its publication throughout the Diocese.

Congregations may then feel it right to meet and consider how best to turn the vision into reality. Through the autumn and winter months churches can hold "Vision Days," set up study groups, or go away for a residential weekend, to prepare plans. Again the characteristics "confidence" and "commitment" will be important, but they will have to be more than mere words.

ST HELIER PILGRIMAGE

In the meantime I invite all Christians to celebrate the memory of the Island's patron, Saint Helier, and gather at Elizabeth Castle on Sunday 13th July, for an ecumenical service. The traditional Procession of Pilgrimage will leave St Helier Parish Church at 4.30 pm. Others may prefer to make their own way independently, by foot or by transport, to the Castle. All may like to take a picnic so that after the service we can enjoy the evening. Maybe this is an opportunity to cancel the usual local evening worship so that, together, we can be an impressive act of witness to the confidence and commitment of the Church of Christ in Jersey.

JOHN SEAFORD

THE REVEREND PAUL WILKIN

JULY will be a dramatic month for the Parish of St Brelade with its daughter church at St Aubin. At the beginning, they will welcome their new Rector-Designate (Ministre Desservant) Reverend Noel Carter, who comes, with his wife Gill and family, all the way from Penrith on the northern edge of the English Lake District. While at the end they will say "good bye" to Paul and Janet and their family.

Paul has been part of the ministerial team in the parish since arriving in the Island from Watford in 1993, with special care for the congregation at St Aubin-on-the-Hill and Communicare. For the past twelve months, since the retirement of the previous Rector, he has had the additional responsibility of being Ministre Desservant with oversight of the whole parish. His ministry has been greatly appreciated by the congregations at each of the churches and at Communicare, and by the Constable and all at the Parish Hall where he has well fulfilled his municipal responsibilities.

In the Deanery Paul has also been a zealous chairman of the Social Responsibility Committee. But perhaps his most notable achievement, because it was seen by millions of people, was the planning and management of the Choral Eucharist on Low Sunday last year at Fort Regent, celebrated by the Bishop of Winchester with a congregation from all the Anglican churches in Jersey which was broadcast by Anglia TV across the Channel 3 network, and at which the Archbishop of Canterbury preached.

Now Paul will become the Vicar of his own parish of Squirrels Heath in the Diocese of Chelmsford. We thank him for his ministry here and wish him and Janet every blessing in their new home.

JOBS: Where do we go from here?

"GIVE US A JOB" is the cry of 20 million people in Europe who are out of work: Unemployment corrodes the soul of individuals and society, so it is not surprising that the Churches are in the forefront of the search for solutions.

The Council of Churches for Britain and Ireland recently issued the challenging report of its working party on The Future of Work. Among many constructive suggestions in it were a call for a national minimum wage (without restoring differentials higher up the pay scale) and reform of the benefit system.

The report says that all work is to be valued, not just the economically productive. "Everyone has a vocation, a role to play; there is a duty, and a right, to work and earn in a way most appropriate to gifts given by God."

One idea currently being promoted by a number of thinkers is that of a Citizen's Income. This was first proposed exactly 200 years ago, in 1797, by a man called Tom Paine. The idea is championed today by a Quaker, Sir Richard Body, who explains that a Citizen's Income could replace the whole social security system. Everyone would receive from the State say £60 a week, or whatever was judged to be enough to pay for the necessities of life. The incentive to obtain a part-time job would be considerable, as it would not lead to loss of the basic income.

Employers would also have an incentive, being able to take on workers at a lower wage than an employee could otherwise afford to accept. Lower wage costs would cut prices, reducing the cost of living in the UK, and make our exports more competitive.

Sir Richard points out that the present tax system encourages employers to replace people with machines. If national insurance contributions were phased out, and capital allowances ended, a new computer would no longer be artificially cheap compared with giving someone a job.

As part of his course, Reader-in-Training Martin Dryden is studying the prophets. Published below is Martin's prophesy to the modern world as a meditation on the environment in the style of the prophet, Hosea.

`Nations will be devastated by catastrophic climate changes — for you have not followed in my ways'

BECAUSE you indulge in things that are contrary to nature, feeding animals to themselves, abusing the land with chemicals and not allowing it to lie fallow, misusing natural resources, pumping out hydrocarbons into the atmosphere, polluting the environment, see how you will be punished — see how nature will turn against you.

Nations will be devastated by catastrophic climate changes caused by the destruction of natural vegetation, the rain forest, by preventing rivers flooding as in days of old, by bending the land and the waters to your own will and not to the will of the Father. This was not how I ordained it long ago. The great deserts will advance, the sun will burn your skins, your crops will be devastated by disease.

You have made your technology and your possessions into gods. Therefore the works of your hands will become your masters. And because you abuse yourselves and you abuse each other and show no love or respect but are filled with self-centredness, greed and dissatisfaction, I will set husband against wife, children against parents, family against family and nation against nation, for you have not followed in my ways. I will sow discord and anger among you for you have turned away from me. You drown me out with your noise and your distractions so that I cannot speak to you and tell you of my love for you.

If only you would remember me and turn from your selfish ways, I will again bless you and you will again tend my garden and I will be your God.

Green Island

One from the archive from 5th October 2005. I was going out with Annie, and Monday lunchtime she would sometimes pick me up and we would go to Green Island for a coffee and a hot dog (with onions and ketchup of course). I still enjoy going to Green Island, a place for picnics, and in fine weather sitting there, looking out to sea, enjoying a ham and pickle roll and a cup of hot chocolate. It is a beautiful little place to visit, a small oasis on the south east of Jersey. This poem looks at the site over time, from prehistory when the Neolithic peoples made it a site of burial, towards a future when the sea will finally claim it all.

Green Island

Spring is coming, a pale sun steadily
Growing warmer, and beside the sea
On outcrop, a tribe lays stone on stone
Making a small tomb, a rest for bone.

Time passes, the sea erodes the coast
Until the outcrop is now almost lost
Beneath the waves, only an islet here
Where once they laid bones so dear.

Antiquaries come, excavate the site
Take stones from erosion's blight
To safer ground, inland, again to lay
Them where they remain to this day.

Autumn is coming, a pale sun warmly
Touches the land one final time, sea
Still wearing the islet away, but now
It still endures, like weathered bough.

Now parents bring toddlers to walk
Lovers kiss and cuddle, hug and talk
Dogs roam the beach, enjoy the play
Near the islet, many come this way.

But one day Winter will come, sea
Turbulent, storm driven, it will be
The last of Green Island, as the tide
Takes where once men did reside.

Visitors Guide to The Channel Islands 1967 - Eating Out - Part 1

Onto the restaurants...

THE WASHINGTON

Clarendon Road, St. Helier. Tel. 35491.
Manager: Mr. Vincent Cimatti.
Chef: Giuseppe Borra, (an Italian who has worked in hotels all over Europe).
Head Waiter: Giacomo Riva.

The dining room of this hotel which opened on April 29th combines modern decor with a splendidly intimate atmosphere. Top-class business lunches are served during the day the day and in the evening family parties and parties of up to 80 people are catered for. The hotel offers a wonderfully unique service—by contacting Mr. Cimatti two or three days before the party, guests can "explore" the unlimited range of speciality dishes that can be prepared. These come from all over the world and include food from Mexico, France, Germany, Italy, classical English and Jewish dishes. The wine cellar at The Washington is thought to be unrivalled anywhere in the Island.

Lunch: 12.30-2 p.m. Dinner: 7 p.m.-12.

THE BRITISH HOTEL

Broad Street, St. Helier. Tel. Central 31371.
Manager: N. P. J. de Rosier. Chef: Sassio Coglionese.
Head Waiter: Angelo Colombo.

This Regency-styled dining-room in the centre of town has both excellent English and Continental food available, and seats in the region of 120 diners. A very extensive selection of wines is available and all are at reasonable prices.

Lunch: 12-2.15 p.m. Dinner: 7-9 p.m.

 

BELLA VENEZIA RESTAURANT
St. Ouen. Tel. West 626.
Location: Five Mile Road, St. Ouen.
Proprietor: Fritz Neumann.
Chef: Leo Huber.
Head Waiter: Reinhardt Wahl.

A "new look" for 1967 is available for diners at this sophisticated restaurant overlooking St. Ouen's Bay. The fare is English and Continental, with speciality changes every week, including Lobster Thermidor and Entrecote Cafe de Paris.

The Bella Venezia offers—apart from first-class service in bright, modern surroundings —a very good range of wines—an approximate price for meal with wine for four is £4.10s. to £5.

Lunch: 12-3.30 p.m Dinner 7-10 p.m. The restaurant is closed on Monday.

DOLPHIN HOTEL GOREY

Direction: Mr. Bryan J. Packer. Manager: Mr. Guilio Giaunna. Reservations: Tel. East 370-371.

Situated in one of Jersey's beauty spots on the yachting harbour of Gorey below the 12th century Mont Orgueil Castle.

The elegant candle-lit Restaurant renowned for its cuisine and relaxing atmosphere — a Gourmet Festival Award Winner — is under the direction of Mr. Umberto, formerly of The Grosvenor House Hotel, London, and Mr. Freddy.

The kitchen staff is headed by Hannes Schlandt from the famous Round Hill Hotel, Jamaica, and provides specialities of lobster, steak, curry and oyster dishes from a most extensive new "A La Carte" Menu.

Table D’hôte lunches are offered daily from 13s.6d. to 15s 0d. Extensive and excellent wine list at reasonable prices complete your meal.

LOBSTER POT
L'Etacq. St. Ouen. Tel. West 193.

Manager: Mr. Victor Cornaglia.
Chef: Peter Westchalen (German-trained, and has worked in Austria and Switzerland).
Head Waiter: Sergio Parmesan.

An original Jersey granite house where wood combines well with the original stone. The Lobster Pot has an unusual view of L'Etacq and St. Ouen's Bay. An Italian and French cuisine with sea food specialities is offered, together with a recently-revised and extensive wine list.

Lunch: 12.30-2.30 p.m. Dinner: 7.30-11 p.m.

The Town Parking Debate: A Discussion and Suggestions going forward

The Policy: Parking for Every New Home

The States Assembly has approved a proposal requiring every new housing unit to include a parking space. Brought forward by St Helier Constable Simon Crowcroft, the measure aims to address parking disadvantages faced by town residents and passed with strong support, 26 votes to 11.

Planning Minister Steve Luce warned that mandatory parking could significantly raise housing costs—by £30,000 to £70,000 per unit—adding £175 to £410 in monthly mortgage payments and potentially pricing buyers out of the market.

Town dwellers, particularly in St Helier, often live in compact developments where car ownership is lower and public transport more viable. Critics such as Deputy Luce argue that mandating parking in all developments could inflate housing costs, reduce green space, and discourage sustainable transport. But for carers visiting elderly or disabled residents, limited on-street parking and inflexible planning rules can make access harder - not easier. This raises a moral tension: Should planning policy prioritize car access for all, or tailor provision to context and need?

Rural Privilege and Political Optics

Without wishing to use an “ad hominem” argument, it should be noted that those voting for retention of the Minister’s existing policy are often rural Deputies with ample private parking. This touches on a deeper issue of representational fairness:

If policymakers with rural properties and often parking for at least two cars impose uniform parking rules that disproportionately affect urban renters, first-time buyers, or low-income families, it risks reinforcing structural inequality.

The optics of such decisions - especially when made without robust urban consultation - can feel like a form of disenfranchisement, where town residents’ lived realities are overlooked in favour of suburban norms.

A More Nuanced Approach?

Deputy Luce’s existing Planning policy risked undermining urban equity, sustainability, and care access. A more just approach would recognize the diversity of Jersey’s communities - and ensure that planning serves all residents, not just those with driveways.

However, Andium Homes, Jersey’s social housing provider, warned that mandatory parking—especially underground in urban areas—could significantly raise costs and reduce the affordability of homes under schemes like Homebuy.

So what alternatives are there?

Urban planners internationally advocate for flexible, context-sensitive parking policies, especially in dense or transit-rich areas.

- Reduced or zero-parking developments near transport hubs
- Shared or flexible parking for carers and service providers
- Incentives for car clubs, cycling, and public transport

Such models aim to balance mobility, affordability, and environmental goals - without assuming every home needs a private car space.

Based on available reporting, such alternatives were not prominently discussed during the States Assembly debate or in the proposition brought by Constable Simon Crowcroft.

The focus was on ensuring parking for town residents, but without clear evidence of exploring more nuanced or flexible models that might better serve diverse needs—especially for carers or low-car households. A more inclusive approach would consider tailored solutions that reflect the varied realities of Jersey’s communities.

Christianity in Action: Lesson 5: Humility

Christianity in Action: Lesson 5: Humility
A Lesson for Christmas
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. Luke ii. 1-20.

TEXT TO BE LEARNT : " Whosoever shall exalt himself shall be abased, and he that shall humble himself shall be exalted " (St. Matt. xxiii. 12). 

HYMNS : " Once in royal David's city " and " While shepherds watched." 

COLLECTS for Christmas Day and Palm Sunday.

Aim: To teach the class what St. Teresa used to teach her nuns: “Humility is Queen and Empress and Sovereign over all the virtues."

I. THE QUEEN OF VIRTUES.

(a) This year we are trying to learn what " being good " means, what kind of virtues a Christian ought to possess. When the famous American Benjamin Franklin was quite a young man he determined to try in a practical and systematic way to live a good life. He bought a note-book, and made a list of what seemed to him the twelve most important virtues. He ruled columns, and resolved at the end of every day to mark down how many times he had failed in each virtue, and to go on trying until he could get a page with no black marks. It was an excellent list : it included Honesty, Truthfulness, Industry, Justice, Temperance, Cleanliness, Order. But one day he showed his list to an old Quaker friend, who said,, " Lad, thou hast made a great mistake ; thou hast left out the most important of them all." " Why," said the lad, " what is missing ? " " Surely thou knowest," said the old man, " that the first of Christian virtues is Humility." Was he right ?

(b) Here is a much older story taken from a book written as long ago as 1480: An Abbot was summoned to give Communion to a dying hermit. The hermit had lived for years a life of strict self-denial, and the whole neighbourhood honoured him as a saint. While the Abbot was there, a robber came to the door of the hermit's hut, a man detested by all for his cruelty and greed. As he watched the hermit die, tears came into his eyes, and he grew sorry for his evil life, and he said, “Would that I were such as you are!” And the hermit looked up and replied, “You may well wish that you were like me." The hermit died, and at the same moment the robber fell down dead. That night the Abbot had a vision. He saw the hermit and the robber arrive at the gate of Paradise. The robber was welcomed by Angels who sang, " A broken and contrite heart, 0 God, Thou wilt not despise." But the door was shut in the hermit's face with the terrible words, " The proud cannot enter here." What was the matter with the hermit ? He was proud ; he lacked humility. One quaint old preacher said : " Swelled heads will never fit a heavenly crown."

(c) Now for a modern story. A French girl, Rose Tannisier, began to have curious dreams and visions. People wrote to the Pope declaring that she ought to be recognized as a modern saint. The Pope sent a Bishop to investigate. As soon as he entered her cottage he asked, " "Is it true that you are a Saint ? " " Yes, Father," she replied. " Then," he said, " I am quite sure that you are not." Why did he decide so quickly ? Because she lacked humility. The American Quaker, the mediaeval writer, and the modern Roman Catholic Bishop all agreed that humility was a virtue of the first importance.

(d) John Ruskin said : " I believe that the first test of a truly great man is his humility."

II. THE DANGER OF PRIDE

(a) What is the opposite of Humility?—Pride. In olden days, when men drew up the list of the Seven Deadly Sins—the seven sins which they believed to be most deadly to the soul—they put Pride first on the list.

(b) If we get conceited, we shall never improve. Those who are satisfied with themselves make no attempt to over-come their faults. The French writer, Rousseau, began the Story of his Life with an extraordinary sentence : " When the last trump shall sound, I will come with this book in my hand before the Sovereign Judge and say, This is what I have done. When all mankind unveil their thoughts at the foot of Thy Throne, will a single one dare to say, I was better than that man ? “He evidently thought that he was almost perfect, yet everyone who reads his book says, “What a disgusting and horrible man he must have been.”

(c) If five-year-old Bobbie declares : " I could drive fifty horses at once " ; and a few minutes later adds, " I could kill a lion with my fist," and then a little later, " I could build a house with a hundred rooms in it," we must not merely laugh at him. Unless he is checked, he will get into a very dangerous habit. And we must take care that we do not slip into the same fault. Every one detests a boaster, and, if we grow conceited, we shall never improve.

III. OUR LORD'S HUMILITY.

(a) What was the most surprising thing about the Christmas Story? Surely the way in which our Lord came to visit us. He might, like St. John the Baptist, have been born into a priest's comfortable home. He might have been born in one of the rulers' palaces. He chose for His mother a poor girl from a northern village, a mother who had nowhere to sleep but a stable, nowhere to lay her baby but a manger. Let one of the class tell the story, while the other children fill in any details that the first child leaves out. The teacher's part will be to draw out the lesson of His humility ; as our Advent collect says : " He came to visit us in great humility." Read Passage.

(b) The rest of His life showed the same humility : the thirty years in the carpenter's shop at Nazareth ; the second temptation. A boy was asked, " Why did not our Lord throw Himself down from the pinnacle of the Temple, and let all the crowds of worshippers below see how wonderful He was ? " He answered, " Because it would have been swank " ; and he was right. The way in which Christ hardly tried to be recognized by the great men of Jerusalem, but quietly gave Himself to the training of twelve poor workingmen. He was worse off than the foxes, for He had no shelter for His Head. He borrowed a donkey for His last ride. He borrowed a room for His last supper. He was buried in a borrowed grave. " Though He was rich, yet for your sakes He became poor."

IV. IN HIS STEPS.

(a) One collect says that Christ lived and died " that all mankind should follow the example of His great humility " (Sunday before Easter) ; and the best Christians have tried to do this. Think of the story of St. Swithun. He was a great Bishop of Winchester, the closest friend of the King, and the most influential man in the kingdom. Yet he would never ride on horseback as other Bishops did. He would not even wear shoes, which were regarded in those days as a sign of luxury. But with bare feet he used to trudge alone through the great oak forests searching out the most outlying hamlets of his diocese, the companion and the friend of the poorest of the poor. But soon he was distressed to learn that people were praising his humility, and were waiting at the cross-roads to see him pass by. So then he took all his journeys by night. This was often dangerous. The forests were full of wolves, and it was easy to lose one's way. But he would rather lose his life than seem to be showing off. " As he lay a-dying," says the old chronicler, " he begged that none would bury him in the church, but in a humble place, where the feet of wayfarers might tread upon his grave, and the rain of Heaven fall upon him. For he loved no pomp in his life, and none would he have after his death." Most Bishops were buried in grand tombs inside the Cathedral, but for more than a hundred years St. Swithun's body lay under the grass without even a tombstone. Then the people of Winchester prepared a marble tomb inside the Cathedral ; but when they tried to remove the body it rained for forty days and forty nights and stopped the ceremony, and every one said that this was the saint protesting against an honour which his humility disliked.

(b) St. Francis of Assisi created the great Order of the Grey Friars. It was entirely his own idea. It spread into every land. It had a most marvellous success, and through the mission preaching of its members brought back thousands to God. Every one recognized to-day that St. Francis was the greatest man of the Middle Ages. Yet those foolish friars after a time began to think that they could manage the Order better than St. Francis, and, as soon as St. Francis heard this, with the most beautiful humility he at once resigned the Headship, and for the rest of his life served and obeyed the new leaders whom they appointed. He did not fight for his position. Though he was head and shoulders greater than any man in the Order, he was quite content to take a back place. And of all the Christ-like acts of his life his resignation is the most Christ-like.

(c) Let us close with two Proverbs and two Sayings of our Lord : " A small mind always has plenty of room for pride." " Pride is a weed that only grows on very poor soil." " Blessed are the meek, for they shall inherit the earth " (St. Matt. v. 5). " Whosoever shall humble himself like this little child, the same is greatest in the Kingdom of Heaven " (St. Matt. xviii. 4).

New liturgies: Tides and Seasons of the Soul

New liturgies: Tides and Seasons of the Soul
A Liturgical Reflection in Four Movements

Grief – The Ebbing Tide

Reader:
We begin in the low tide.
Where the shoreline is exposed, raw and silent.
Where what once covered us has receded,
And we are left with stones, salt, and memory.

All:
We name our losses.
We do not rush past them.
We stand in the hollow and say,
“This too is holy.”

Scripture: “My tears have been my food day and night.” (Psalm 42:3)
Gesture: A stone placed on the altar. A moment of silence.

Renewal – The Turning Tide

Reader:
The tide does not stay low.
It turns. Slowly, then surely.
New waters come. Not to erase, but to restore.
The shoreline shifts. Life returns.

All:
We welcome the new.
We do not fear its unfamiliar shape.
We say, “Behold, something is beginning.”

Scripture: “See, I am doing a new thing! Now it springs up; do you not perceive it?” (Isaiah 43:19)
Gesture: A green leaf placed beside the stone. A candle lit.

Prayer – The Rhythmic Tide

Reader:
Prayer is the tide’s rhythm.
Sometimes crashing, sometimes still.
It carries our longing, our listening, our breath.

All:
We pray not to escape,
But to enter more deeply.
We say, “Speak, Lord. We are listening.”

Scripture: “Lord, teach us to pray.” (Luke 11:1)
Gesture: Hands open. A shared breath. A simple chant or refrain such as Taizé:

The lyrics for the Taizé simple chant "O Lord, hear my prayer" are: "O Lord, hear my prayer, O Lord, hear my prayer. When I call, answer me". The chant is often repeated, with a second part being: "O Lord, hear my prayer, O Lord, hear my prayer. Come and listen to me". It is a setting of verses from Psalm 102.

Presence – The Full Tide

Reader:
And then, the tide is full.
The sea touches every stone.
Presence is not distant - it is here.
In bread, in breath, in one another.

All:
We dwell in the moment.
We do not rush past the mystery.
We say, “God is with us.”

Scripture: “The Word became flesh and dwelt among us.” (John 1:14)
Gesture: We share the Peace. A final candle lit.

The History of Quennevais Evangelical Church in St Brelade, Jersey

The History of Quennevais Evangelical Church in St Brelade, Jersey

Introduction

Situated in the heart of St Brelade, in the west of Jersey, Quennevais Evangelical Church (QEC) stands as a prominent independent evangelical congregation. Over five decades, QEC has become an integral part of both the local Christian community and the spiritual landscape of Jersey. 

This comprehensive analysis explores the church’s deep-rooted origins, its historical evolution, the figures whose faith and vision have shaped its direction, and how its theological identity situates it within both Jersey’s diverse Christian context and the global evangelical tradition. 

Drawing on a wide range of sources-including official church documents, community archives, contemporary news reports, denominational registries, and local histories-this report aims to provide a nuanced understanding of QEC’s journey, beliefs, practices, and enduring influence on island life.

Origins: The Founding of Quennevais Evangelical Church

The Vision and Early Initiative

Quennevais Evangelical Church traces its genesis back to 1968, rooted in a vision cast by the leadership of Halkett Place Church (located in the centre of St Helier, Jersey’s capital). As Jersey’s westward expansion occurred in the post-war era, with new housing developments springing up in the Les Quennevais district, Halkett Place Church identified a pressing need: the establishment of a vibrant Christian witness in the expanding, and at that point spiritually underserved, community. Sensing this call, Bill and Mary Edwards were dispatched to plant the new church within the Quennevais Park area1.

Bill and Mary Edwards, upon moving into 106 Quennevais Park, became the nucleus around which this vision materialized. Their approach was immediately community-oriented: they opened their home for informal Bible studies and evening worship, creating an inviting environment for spiritual exploration and hospitality. The earliest public initiative was the launch of a Sunday School in the local Quennevais school building-remarkably, more than 150 children attended on the very first day, a testament to both need and the Edwards’ outreach efforts.

 
From House Fellowship to Church Building

As these home gatherings and Sunday School meetings grew in popularity and regularity, it became increasingly clear that a permanent, dedicated space was essential for both practical and spiritual growth. Within four years, and with the continued support of Halkett Place Church, the project to construct a dedicated church building commenced. Funding for the building was raised almost entirely by private subscription, and individual donors provided much of the necessary furnishings. When construction finished in 1972, the new Quennevais Evangelical Church opened its doors-remarkably, at a total cost of just £20,000 (including the land), and crucially, it was completed entirely debt-free1.

This origin in private initiative, faith-fuelled fundraising, and local solidarity became a defining feature of QEC’s identity. The sense of God’s providence and goodness was keenly felt from the outset, as chronicled in retrospectives marking subsequent milestones and anniversaries.

Architectural Context and Site

The original church building, located at Clos de Carrel near the Quennevais sports centre, was designed with flexibility and community focus in mind. Though initially modest, its function-first approach mirrored the needs of a growing but still relatively small congregation. Over the years, practical alterations were made to accommodate evolving ministry needs, including significant extensions and modernizations, such as the expansion of the kitchen to facilitate large fellowship lunches and broader community outreach events.

Historical Development Timeline: Growth, Change, and Community Engagement

 
Early Decades: 1972-2000

Following the completion of the church building in 1972, QEC quickly established itself as a locus of evangelical ministry and community activity on Jersey’s west side. The congregation ebbed and flowed in numerical strength but showed a persistent vitality, with successive generations of families becoming woven into church life. For over 30 years, continuity was provided by founding leaders and a dedicated core of volunteers, maintaining fidelity to the evangelical vision and outreach imperative inherited from its parent church.

During these formative years, the church offered a range of ministries including Sunday worship, youth work, home Bible studies, and participation in local ecumenical efforts. The reference to members “coming and going” alludes both to the transient nature of island demographics and the broader rhythms of family movement, work relocation, and the constant challenge of engaging new arrivals to Jersey.

 
Leadership Succession and Congregational Evolution

After Bill Edwards’ retirement-a pivotal moment in the church’s life-Jonathan Watson was called as pastor, serving for a substantial period, followed by Roger Davies, who took leadership in 2005. Each leader brought distinct gifts and emphases, yet all steered the church in continuity with its original evangelical commitments. Notably, under Davies’ tenure, the church underwent significant facility upgrades to meet the needs of a burgeoning fellowship and to enhance its capacity for hospitality and corporate ministry (such as the aforementioned kitchen expansion).

During this time, the church also began to reflect a wider diversity-welcoming families and individuals from numerous national backgrounds, including South Africa, Uganda, Poland, the USA, Brazil, and Colombia, among others. This growing cosmopolitanism mirrored both the internationalization of Jersey’s workforce and the church’s intentional commitment to cross-cultural community.

 
Recent Developments: 2000-Present

 
The Interregnum and Appointment of Leon Coates

In 2016, Roger Davies retired from pastoral leadership. The ensuing period, known as the “interregnum,” lasted until 2020, during which the church sustained its ministries with the support of visiting preachers, dedicated elders, and deacons. This interim was a time of both challenge and resilience, relying on lay leadership and local partnerships to maintain continuity1.

The appointment of Leon Coates in early 2020 marked a new era for QEC. Coates, formerly Assistant Pastor at Dewsbury Evangelical Church in West Yorkshire, arrived in Jersey under unique and providential circumstances: having visited in March 2020, he and his family found themselves unable to return to the UK due to the COVID-19 lockdown and subsequently began permanent ministry ahead of schedule2.

 
The Impact of COVID-19

The onset of the COVID-19 pandemic profoundly shaped QEC’s recent trajectory. Like many churches globally, QEC was forced to rapidly adapt its worship and community life to unprecedented conditions. Online services, livestreams, and digital fellowship became mainstays, allowing the church to maintain both spiritual cohesion and outreach, even while separated physically34. The period also demonstrated the congregation’s resilience, creativity, and underlying commitment to mutual support-traits that many members explicitly recognized as hallmarks of their church.

 
The 50th Anniversary and Renewed Vision

In March 2022, QEC marked its 50th anniversary-an event celebrated with reflection, gratitude, and renewed commitment. The anniversary highlighted not only the church’s historical legacy but also the sense of divine faithfulness through changing times-a continuity that encompassed both the visionaries who founded QEC and the diverse, vibrant congregation present today. The celebration brought together past and current leaders, long-standing members, and new arrivals, emphasizing the enduring familial culture and openness of the church.

Ministry and Community Life: Growth, Diversity, and Engagement

 
Membership Patterns and Demographics

Over the years, QEC’s congregation has reflected both the stability and the fluidity characteristic of Jersey’s communities. While some members and families have devoted decades to the life of the church, others have been part of QEC for shorter periods-often due to employment contracts, postgraduate studies, or expatriate circumstances. This ebb and flow has led to a uniquely “family-like” ethos, one marked by intentional efforts to welcome newcomers, support one another during illness or difficulty, and celebrate the diverse backgrounds and gifts present within the fellowship.

Today, QEC describes itself as “an unusually diverse congregation,” with members hailing from different continents and professions, living as a microcosm of the modern global church. Despite being “oceans away” from their biological families, members frequently attest to the depth of spiritual kinship and practical care they experience within the church community.

 
Facilities and Accessibility

QEC’s premises at Clos de Carrel are purpose-built to support both worship and community ministry. The site offers extensive car parking and is designed to be fully accessible, with ramps, accessible toilets, and a hearing loop for those with hearing impairments. The building’s design allows for a flexible layout, enabling both large corporate worship and smaller ministry gatherings. Some years have seen petitions and planning applications for further improvements and expansion, reflecting the church’s ongoing commitment to adapt its facilities to the needs of the community5.
Notable Events and Annual Celebrations

Quennevais Evangelical Church has developed a rhythm of community and spiritual events that punctuate the church calendar. Among these, a few stand out as particularly significant:

· Liberation Day BBQ: Annually, QEC hosts a Liberation Day BBQ, coinciding with Jersey’s national holiday commemorating the end of Nazi occupation during World War II. This event is emblematic of the church’s engagement with the wider Jersey community, fostering fellowship, hospitality, and remembrance.

· Stand Firm Conference: A more recent addition is the Stand Firm Conference, initiated to encourage steadfastness in faith and to facilitate teaching and fellowship for evangelicals not only within QEC but across the island. These conferences focus on resilience, unity, and biblical fidelity and have become key events within the local evangelical landscape.
· Anniversary Celebrations: The church’s milestone anniversaries (25th, 40th, 50th) have all been marked by special services, events, and community outreach, uniting former pastors, founding members, and notable guest preachers for times of reflection and recommitment1.
Children’s and Youth Ministry

Children’s ministry is at the heart of QEC’s vision. A well-attended Sunday School operates prior to the main Sunday service, catering to children aged 3-11, with lessons crafted to instill the core tenets of the Christian faith and cultivate spiritual curiosity from an early age. During worship, children remain in the service alongside adults, reinforcing a culture of intergenerational worship and discipleship. For younger children, the church offers “fill-in-the-blank” sermon notes and a training room from which the service can still be heard, ensuring inclusion for all ages and needs.

 
Fellowship and Pastoral Care

QEC distinguishes itself through its culture of practical care and hospitality. The congregation regularly celebrates members’ birthdays, organizes fellowship lunches, and provides practical support when illness or life challenges arise. The church’s women, in particular, are noted for their quickness to bring meals or offer help in times of need. Members often describe the environment as “like a family,” a sentiment widely cited across QEC’s communications and anniversary materials.

 
Community Outreach and Charity

As a registered charity (Charity No. 331), QEC’s mission extends beyond Sunday worship to include relief of poverty, advancement of religion, and support for both local and global needs. The church is explicitly committed to gospel proclamation, mutual support, and giving financial aid for the relief of suffering worldwide8. Members are encouraged to participate in acts of service and generosity, embodying the “Outward to Community” focus that characterizes much of QEC’s practical theology.

Theological Orientation and Beliefs

 
Evangelical Identity and Core Doctrines

At its heart, QEC is firmly rooted in the evangelical tradition of Christianity. The term “evangelical” here is not merely nominal but represents a set of convictions: the centrality of the Bible as the supreme authority for faith and living, the necessity of personal faith in Jesus Christ for salvation, and a commitment to the “good news” (evangelion) of Christ’s life, death, and resurrection as the decisive event for humanity. This orientation is succinctly captured in the church’s statement of faith and in numerous summaries across denominational directories and partner organizations.

Key doctrinal affirmations include:

· The Triune nature of God-Father, Son, and Holy Spirit.
· The authority, inspiration, inerrancy and sufficiency of the Old and New Testament Scriptures.
· The fallen nature of humanity and the necessity of redemption.
· The incarnation, atoning sacrifice, bodily resurrection, ascension, and future return of Jesus Christ.
· Salvation by grace alone, through faith alone, in Christ alone.
· The ministry of the Holy Spirit in regeneration and sanctification.
· The priesthood of all believers and the local/global unity of the Church.
· The future judgment and the hope of new creation.

· Adult baptism as the only valid form of baptism

· Men only in leadership roles in the Church.

These convictions are widely reflected in the church’s teaching, liturgical life, and public witness.

Independence and Association

Crucially, QEC is independent - meaning it is self-governing and not officially affiliated with a single external denomination such as the Church of England, Methodism, or Roman Catholicism. However, QEC maintains connections with broader networks that foster mutual support and theological clarity. It is registered with the Fellowship of Independent Evangelical Churches (FIEC), signalling shared commitments with a wider movement of like-minded evangelical congregations across the UK and beyond. Similarly, QEC is listed with Affinity, an evangelical partnership organization, and has international connections through Grace Community Church’s ministry partnerships.

 
Theological Influences and Worship Style

QEC’s preaching and teaching are characterized by expository, Bible-centred sermons, with a strong emphasis on both doctrinal clarity and practical application. The worship style is generally non-liturgical and informal compared to traditional Anglican or Catholic services but incorporates historic hymns, contemporary songs, prayer, and frequent Scripture readings. The Lord’s Supper is celebrated monthly-both in the morning and, on occasion, the evening services. The church encourages active participation from all members, reflecting the “priesthood of all believers” and a desire for lay ministry involvement.

QEC is also marked by openness to new initiatives and contextual expressions of worship-embracing diversity of background, language, and culture, while maintaining core evangelical convictions.
Relationship with Jersey Evangelical Alliance and Christian Landscape

QEC is a member of the Jersey Evangelical Alliance (JEA), a key network that unites individuals and churches committed to a “positive Christian witness” in Jersey. The JEA, formed in 1987, exists to foster unity among evangelicals and coordinate efforts around mission, faith advocacy, and community impact. Through the Alliance, QEC collaborates with other evangelical fellowships, participates in island-wide events, and adds its voice to public debates on faith, ethics, and the common good.

Within Jersey’s Christian landscape, QEC represents a distinctive stream. Jersey’s religious history includes a significant legacy of Anglican (state church), Methodist, Catholic, Baptist, and independent traditions. QEC’s independence, strong evangelical theology, and international makeup situate it as both a beacon for like-minded believers and as a bridge to those less formally connected to established denominations.

Governance, Leadership, and Notable Figures

 
Governance Structure and Charity Status

QEC operates as an independent, self-governing body, led by its Pastor and a team of deacons. These roles are defined to ensure both spiritual oversight (pastoral care, teaching, vision-casting) and administrative stewardship (finance, event coordination, facility management). The church is governed in alignment with its constitution, accountable to its membership and in compliance with Jersey’s requirements for registered charities.

Governance Table

Pastor
Leon Coates
Preaching, teaching, pastoral care, vision

Deacon
Craig Le Sueur
Administration, organizational leadership

Deacon
Matthew Lombard
Music ministry, discipleship, hospitality

The governance ethos at QEC emphasizes both servant leadership and congregational input, seeking to balance clear pastoral leadership with active member participation.

Key Pastors and Leaders

· Bill and Mary Edwards (Founders, c.1968-1990s): Pioneers of the local work, establishing QEC’s character as a hospitable, biblically grounded fellowship.
· Jonathan Watson (1990s-2005): Provided stable leadership post-founder era, overseeing consolidation and gradual growth.
· Roger Davies (2005-2016): Led the church through a period of facility expansion and growing diversity. Instrumental in deepening the church’s family culture and missional outreach; renowned for his musical talents, particularly during events and celebrations.
· Leon Coates (2020-Present): Trained at Master’s Seminary (USA), former Assistant Pastor at Dewsbury Evangelical Church (UK). Brought a fresh vision and adaptive leadership during COVID-19; known for his strong biblical teaching and international perspective (with family roots in Colombia).

In addition to these primary leaders, QEC has benefited from the support of many visiting preachers, elders, and active laymen and women-a broader “cloud of witnesses” who have enriched the church throughout its history. Figures such as Sydney Elliot, Will Williams, Bruce Powell, Phil Sweeting, and Daniel Grimwade are just a few cited among many who have contributed to QEC’s legacy.

Notable Events and Service in the Community

 
Landmark Anniversaries

· 50th Anniversary (2022): Celebrated with visiting preachers, testimonials, and the gathering of past and present members for special services and fellowship teas. Reflections focused on God’s faithfulness through “ups and downs” and the value of every contributor, with a forward-looking emphasis on standing firm in faith.
· Annual Community Events: The church’s Liberation Day BBQ remains a key event of both remembrance and outreach, while Christmas and Easter celebrations serve as focal points for mission and fellowship.

 
Digital Presence and Sermon Archive

QEC maintains a robust digital presence:

· Website: Provides up-to-date information on service times, ministries, beliefs, contact details, and accessibility. The site is also a portal for sermon archives and live streams, serving not only members but also those exploring Christianity or new to Jersey.
· YouTube Channel: Offers recorded and livestreamed services, conference talks, and special events, making teaching and worship accessible to a wider audience, including the island’s expatriate and diaspora communities.
· Podcasts: The “Solid Ground” podcast is available for teaching and reflection, supplementing Sunday sermons with topical discussions and deeper biblical exploration13.

The Place of Quennevais Evangelical Church in Jersey’s Religious Landscape

 
Historical Christian Context in Jersey

Jersey has a rich and complex religious history. Traditionally Anglican, the island saw significant Protestant, Methodist, and independent evangelical movements throughout its history-dating back to French Calvinist influence, Huguenot migrations, and subsequent waves of religious settlement and revival. Today, as religious affiliation wanes in much of Europe, Jersey retains a diverse, if numerically declining, Christian population, with Anglicans, Catholics, Methodists, Baptists, and independent evangelicals all represented.

 
QEC’s Unique Role

QEC stands out for its:

· Evangelical Integrity: Strong adherence to classic evangelical theology, with emphasis on the authority of scripture and centrality of the gospel.
· Independence: Free from denominational bureaucracy, able to adapt quickly to local needs and international developments.
· International Make-up: Providing spiritual “home” and support to the island’s multi-national population, both expatriates and long-term residents.
· Community Focus: Embeddedness in western Jersey life, serving practical and spiritual needs through events, ministries, and charitable initiatives.
· Partnership and Unity: Collaboration with bodies like the Jersey Evangelical Alliance fosters both local engagement and a pan-Christian witness for the gospel in Jersey.

Conclusion: Historical and Religious Significance

Quennevais Evangelical Church is much more than a building at Clos de Carrel or a Sunday morning congregation. Its story is one of faithfulness across generations-a narrative woven from the vision of a post-war housing estate, the hospitable mission of a pioneering couple, and the resilient, adaptive ministry of a church determined to hold fast to the core truths of the Christian faith. Over more than five decades, QEC has borne witness to God’s “abundant goodness,” as its members often testify, and has shaped both the local and broader evangelical landscape of Jersey.

The church remains characterized by its independence, clarity of vision, open fellowship, and uncompromising commitment to sharing the good news of Jesus Christ. As Jersey continues to change-socially, demographically, spiritually-QEC stands as both a historical legacy and a living community of faith: “Not to us, Lord, not to us, but to your name be the glory” (Psalm 115:1)1.
References:

1. Quennevais Evangelical Church : Church 50th Anniversary. https://www.quennevaisec.com/Articles/633506/Church_50th_Anniversary.aspx

2. Dear all, Here at QEC we... - Quennevais Evangelical Church. https://www.facebook.com/QuennevaisEC/posts/dear-allhere-at-qec-we-are-delighted-to-announce-the-appointment-of-leon-coates-/2814893521929640/

4. Jersey joy: Leon came for two days but is now staying permanently!. https://www.e-n.org.uk/uk-news/2020-11-jersey-joy-leon-came-for-two-days-but-is-now-staying-permanently/

5. Planning Application Detail - Government of Jersey. https://www.gov.je/citizen/Planning/pages/PlanningApplicationDetail.aspx?r=P/2019/0503

3. Quennevais Evangelical Church - YouTube. https://www.youtube.com/@QuennevaisEC

6. Liberation Day . https://catalogue.jerseyheritage.org/liberation-day/

7. Quennevais Evangelical Church : New to Church?. https://www.quennevaisec.com/Groups/359967/New_to_Church.aspx

8. Members - Jersey Charities. https://www.jerseycharities.org/members/483/quennevais-evangelical-church

9. Quennevais Evangelical Church : What We Believe. https://www.quennevaisec.com/Groups/359971/What_We_Believe.aspx

10. Quennevais Evangelical Church, St Brelade - FIEC. https://fiec.org.uk/churches/quennevais-evangelical-church

11. Jersey Evangelical Alliance. https://www.jerseyevangelicalalliance.org.je/

12. Moving to Jersey: Faith. https://www.gov.je/LifeEvents/MovingToJersey/SettlingIn/Pages/Faith.aspx

14. Quennevais Evangelical Church - YouTube. https://www.youtube.com/@QuennevaisEC/search

13. Quennevais Evangelical Church : Sermons. https://www.quennevaisec.com/Groups/359969/Sermons.aspx